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Vedas and Upanishads

Harappan Civilization Rig Veda Sama Veda Yajur Veda Atharva Veda Brahmanas Aranyakas Early Upanishads Kena, Katha, Isha, and Mundaka Later Upanishads

Harappan Civilization
Although they did use some writing with pictographic symbols at Mohenjo-daro, they were not extensive nor alphabetic nor have they been deciphered yet, and the Indo-European Sanskrit which did develop in India is probably quite different. Nevertheless the Harappan civilization of the Indus Valley in what is now Pakistan did borrow many ideas from Mesopotamia and is considered the third civilization to develop. Two seals of the Mohenjo-daro type were discovered at Elam and Mesopotamia, and a cuneiform inscription was unearthed at Mohenjo-daro.

The pastoral villages that spread out east of Elam through Iran and Baluchistan prepared the way for the cities that were to develop around the Indus River, particularly at Harappa and Mohenjo-daro. By about 3000 BC they were building mud-brick houses; burials in the houses included funereal objects; and pottery had fine designs and the potters' marks. After 2500 BC farmers moved out into the alluvial plain of the Indus River valley and achieved full-sized villages using copper and bronze pins, knives, and axes; figurines of women and cattle indicate probable religious attitudes. The urban phase began about 2300 BC and lasted for about six hundred years with elaborate cities like Mohenjo-daro (called locally Mound of the Dead), which was excavated in the 1920s. This city and others not yet excavated had about 40,000 inhabitants congregated in well built houses with private showers and toilets that drained into municipal sewer lines. Suffering from occasional flooding by the Indus, Mohenjo-daro was rebuilt seven times. The largest structures were the elevated granary and the great bath or swimming pool which was 12 by 7 meters. Around the pool were dressing rooms and private baths. The people of the Harappan culture did not seem to be very warlike, although they hunted wild game and domesticated cattle, sheep, and goats. Wheat and barley were the main food supplemented by peas, sesame, and other vegetables and fruits, beef, mutton, pork, eggs, fish, and milk. Compared to other ancient civilizations, the houses were of nearly equal size, indicating a more egalitarian social structure. The potter's wheel and carts were used; children played with miniature toy carts. Cotton, perhaps first used here, and wool were made into clothing. A bronze figurine was found of an expressive dancing girl with her hand on her hip, naked except for jewelry. The numerous figurines of the Mother Goddess indicate a likely source for what later became the Shakti worship of the feminine power in India. A male god in a yoga posture, depicted with three faces and two horns, has been identified with Shiva, another important figure in later Indian religion. Phallic lingams, also associated with Shiva, have been found. A civilization that endured dangerous flooding for six hundred years very likely had a strong religion to help hold people together. With no written histories the decline of this civilization is subject to much speculation. The traditional theory is that the Aryans invaded from the northwest. Although this is likely, the decline of Harappan culture was quite gradual and indicates problems beyond foreign conquest. One theory is deforestation, because of all the wood needed for the kilns to make the bricks used to keep out the flood waters that gradually brought about salinization of the soil, as it had to Sumer over centuries, so that the Harappan culture had greatly declined by 1900 BC. However, a more comprehensive explanation comes from an analysis of the consequences of the extensive herds of cattle that indicate overgrazing and a general degradation of the ecosystem, including salinization of water supplies. This led farmers to move on to greener pastures, leaving behind abandoned villages and depopulated cities. Even though fodder was probably grown to feed the cattle, this would not have been enough; and the overgrazing by the bullocks and milk cows could have caused the surrounding land to deteriorate. By 1500 BC the Harappan civilization had faded away into a culture that was spreading throughout India with new ideas from the west. The traditional theory, well documented by the ancient hymns of the Vedas, is that a people calling themselves Aryans conquered the native peoples of India and destroyed their forts. Because of language similarities these Aryans are associated particularly with the Iranians and even further back with the origins of the Indo-European language group. The general consensus seems to be that this culture must have begun somewhere in the Russian steppes and Central Asia about 2000 BC, though some have put their origin in Lithuania because of similarity to that language. The branch of these speakers, who came to India under the name Aryans, which means "noble ones," is the Indo-

Iranian group. In fact "Iran" derives from the Persian cognate of the word for Aryan. Other branches spread into Greece and western Asia as Hittites, Kassites, and Mitanni. A rock inscription found at Boghaz Koi dated about 1400 BC, commemorating a treaty between the Mitanni and Hittites, invokes the Aryan gods Indra, Varuna, Mitra, and the twins Nasatya (Asvins). The ancient writings of the Persian Avesta and the Hindu Vedas share many gods and beliefs. Eventually they must have split, causing later authors to demonize the divinities of their adversaries. In early Hindu writings the asuras were respected gods, but later they became the demons most hated, while Ahura Mazda became the chief god of the Zoroastrians. (Persian often uses an h where Sanskrit uses an s, such as haoma for soma.) On the other hand the Hindu term for divinities, devas, was used by Zoroastrians to describe the devils from which even our English word is derived. Some scholars have concluded that the ancient Hindus did not want to admit that they came from Iran, and therefore the origin of the Aryans is never mentioned in the ancient texts, although they frankly boast of their conquest over the indigenous Dasas or Dasyus in India. The word Veda means knowledge, and the Vedas are considered the most sacred scripture of Hinduism referred to as sruti, meaning what was heard by or revealed to the rishis or seers. The most holy hymns and mantras put together into four collections called the Rig, Sama, Yajur, and Atharva Vedas are difficult to date, because they were passed on orally for about a thousand years before they were written down. More recent categories of Vedas include the Brahmanas or manuals for ritual and prayer, the Aranyakas or forest texts for religious hermits, and the Upanishads or mystical discourses.

Rig Veda
The hymns of the Rig Veda are considered the oldest and most important of the Vedas, having been composed between 1500 BC and the time of the great Bharata war about 900 BC. More than a thousand hymns are organized into ten mandalas or circles of which the second through the seventh are the oldest and the tenth is the most recent. The Hindu tradition is that even the Vedas were gradually reduced from much more extensive and ancient divine revelations but were perverted in the recent dark age of Kaliyuga. As the only writings from this ancient period of India, they are considered the best source of knowledge we have; but the ethical doctrines seem to have improved from the ancient hymns to the mystical Upanishads. Essentially the Rig Veda is dominated by hymns praising the Aryan gods for giving them victories and wealth plundered from the local Dasas through warfare. The Aryans apparently used their advances in weaponry and skill in fighting to conquer the agricultural and tribal peoples of the fading Harappan culture. Numerous hymns refer to the use of horses and chariots with spokes which must have given their warriors a tremendous advantage. Spears, bows, arrows, and iron weapons are also mentioned. As a nomadic and pastoral culture glorifying war, they established a new social structure of patriarchal families dominated by warriors and, eventually with the power of the Vedas themselves, by priests also. The Rig Veda does mention assemblies, but these were probably of the warrior elite, which may have had some controlling influence on the kings and the tribal priest called a purohita. The gods worshiped resemble the Indo-European gods and were headed by the powerful Indra, who is often credited with destroying ninety forts. Also popular was Agni, the fire-god considered a messenger of the gods. Varuna and Mitra, the gods of the night and day sky, have been identified with the Greek Uranos and the Persian Mithras respectively. Dyaus, who is not mentioned nearly as often, has been correlated with the Greek Zeus. Surya the sun-god is referred to as the eye of Varuna and the son of Dyaus and rides through the sky on his chariot led by his twin sons, the Asvins who

represent his rays; Ushas the dawn is his wife or daughter. Maruts are storm-gods shaped by Rudra, who may have been one of the few indigenous deities adopted by the Aryans. Like the Iranian Avesta, the Rig Veda refers to the thirty-three gods. Generally the hymns of the Rig Veda praise the gods and ask them for worldly benefits such as wealth, health, long life, protection, and victory over the Dasa peoples.
He, self-reliant, mighty and triumphant, brought low the dear head of the wicked Dasas. Indra the Vritra-slayer, Fort-destroyer, scattered the Dasa hosts who dwelt in darkness. For men hath he created earth and waters, and ever helped the prayer of him who worships. To him in might the Gods have ever yielded, to Indra in the tumult of battle. When in his arms they laid the bolt, he slaughtered the Dasyus and cast down their forts of iron.1

They call upon Brihaspati or Brahmanaspati, who has been related to a Hittite thunder-god, to avenge the sinner and protect them from the deceitful and wicked man. The Aryans did have a concept of eternal law called rita, which the immortal Agni in serving the gods is said to never break (Rig Veda III:3:1). In Rig Veda III:34:9 Indra killed the Dasyus and "gave protection to the Aryan color." Not only did the Aryans shamelessly pray for booty in war, but they based their militarily won supremacy on the lightness of their skin color compared to the dark colors of the native Dasyus. They arrogantly proclaimed, "Let those who have no weapons suffer sorrow." (Rig Veda IV:5:14.)
Renowned is he when conquering and when slaying: 'tis he who wins cattle in the combat. When Indra hardens his indignation all that is fixed and all that moves fear him. Indra has won all kine, all gold, all horses, Maghavan, he who breaks forts in pieces;2

Indra is praised for killing thousands of the abject tribes of Dasas with his arrow and taking great vengeance with "murdering weapons." (Rig Veda IV:28:3-4) One hymn mentions sending thirty thousand Dasas "to slumber" and another hymn sixty thousand slain. A hymn dedicated to the weapons of war (Rig Veda VI:75) refers to a warrior "armed with mail," using a bow to win cattle and subdue all regions, "upstanding in the car the skillful charioteer guides his strong horses on whithersoe'er he will." The arrows had iron mouths and shafts "with venom smeared" that "not one be left alive." Hymn VII:83 begins, "Looking to you and your alliance, O ye men, armed with broad axes they went forward, fain for spoil. Ye smote and slew his Dasa and his Aryan enemies." Only occasionally did the authors of these hymns look to their own sins.
Free us from sins committed by our fathers, from those wherein we have ourselves offended. O king, loose, like a thief who feeds the cattle, as from the cord a calf, set free Vasishtha. Not our own will betrayed us, but seduction, thoughtlessness, Varuna! wine, dice or anger. The old is near to lead astray the younger: even sleep removes not all evil-doing.3

A hymn to the frogs compares the repetitions of the priests around the soma bowl to the croaking of the frogs around a pond after the rains come. (Rig Veda VII:103) The basic belief of the prayers and sacrifices is that they will help them to gain their desires and overcome their enemies, as in Rig Veda VIII:31:15: "The man who, sacrificing, strives to win the heart of deities will conquer those who worship not." Some awareness of a higher law seems to be dawning in the eighth book in hymn 75: "The holy law hath quelled even mighty men of war. Break ye not off our friendship, come and set me free." However, the enemies are now identified with the Asuras and still are intimidated by greater weapons: "Weaponless are the Asuras, the godless: scatter them with thy wheel, impetuous hero." (Rig Veda VIII:85:9) Many of the hymns refer to the intoxicating soma juice, which is squeezed from the mysterious soma plant and drank. All of the hymns of the ninth book of the Rig Veda are dedicated to the purifying soma, which is even credited with making them feel immortal, probably because of its psychedelic influence. The first hymn in this book refers to the "iron-fashioned home" of the Aryans. In the first book of the Rig Veda the worshipers recognize Agni as the guard of eternal law (I:1:8) and Mitra and Varuna as lovers and cherishers of law who gained their mighty power through law (I:2:8). In the 24th hymn they pray to Varuna, the wise Asura, to loosen the bonds of their sins. However, the prayers for riches continue, and Indra is thanked for winning wealth in horses, cattle, and gold by his chariot. Agni helps to slay the many in war by the hands of the few, "preserving our wealthy patrons with thy succors, and ourselves." (Rig Veda I:31:6, 42) Indra helped win the Aryan victory:
He, much invoked, hath slain Dasyus and Simyus, after his wont, and laid them low with arrows. The mighty thunderer with his fair-complexioned friends won the land, the sunlight, and the waters.4

Control of the waters was essential for agricultural wealth. Indra is praised for crushing the godless races and breaking down their forts. (Rig Veda I:174) In the tenth and last book of the Rig Veda some new themes are explored, but the Dasyus are still condemned for being "riteless, void of sense, inhuman, keeping alien laws," and Indra still urges the heroes to slay the enemies; his "hand is prompt to rend and burn, O hero thunder-armed: as thou with thy companions didst destroy the whole of Sushna's brood." (Rig Veda X:22) One unusual hymn is on the subject of gambling with dice. The speaker regrets alienating his wife, wandering homeless in constant fear and debt, envying others' well-ordered homes. He finally warns the listener not to play with dice but recommends cultivating his land. (Rig Veda X:34) Hymn 50 of this most recent last book urges Indra to win riches with valor "in the war for water on their fields." Now the prayer is that "we Gods may quell our Asura foemen." (Rig Veda X:53:4) A wedding ceremony is indicated in a hymn of Surya's bridal, the daughter of the sun. (Rig Veda X:85) The first indication of the caste system is outlined in the hymn to Purusha, the embodied human spirit, who is one-fourth creature and three-fourths eternal life in heaven.
The Brahmin was his mouth, of both his arms was the Rajanya made.

His thighs became the Vaisya, from his feet the Sudra was produced.5

The Brahmin caste was to be the priests and teachers; the Rajanya represents the king, head of the warrior or Kshatriya caste; Vaishyas are the merchants, craftsmen, and farmers; and the Sudras are the workers. In hymn 109 the brahmachari or student is mentioned as engaged in duty as a member of God's own body. The hymn to liberality is a breath of fresh air:
The riches of the liberal never waste away, while he who will not give finds none to comfort him. The man with food in store who, when the needy comes in miserable case begging for bread to eat, Hardens his heart against him even when of old he did him service find not one to comfort him.6

Yet later we realize that the priests are asking for liberality to support their own services, for the "plowing makes the food that feeds us," and thus a speaking (or paid) Brahmin is better than a silent one. The power of speech is honored in two hymns.
Where, like men cleansing corn-flour in a cribble, the wise in spirit have created language, Friends see and recognize the marks of friendship: their speech retains the blessed sign imprinted.7

In hymn 125 of the tenth mandala Vak or speech claims to have penetrated earth and heaven, holding together all existence. A philosophical hymn of creation is found in Rig Veda X:129. Beginning from non-being when nothing existed, not even water nor death, that One breathless breathed by itself. At first this All was concealed by darkness and formless chaos, but by heat (tapas) that One came into existence. Thus arose desire, the primal seed and germ of Spirit. Sages searching in their hearts discovered kinship with the non-existent. A ray of light extended across the darkness, but what was known above or below? Creative fertility was there with energy and action, but who really knows where this creation came from? For the gods came after the world's creation. Who could know the source of this creation and how it was produced? The one seeing it in the highest heaven only knows, or maybe it does not.

Sama Veda
The Sama Veda contains the melodies or music for the chants used from the Rig Veda for the sacrifices; almost all of its written verses are traceable to the Rig Veda, mostly the eighth and ninth books and most to Indra, Agni, or Soma. These are considered the origin of Indian music and probably stimulated great artistry to make the sacrifices worthwhile to their patrons who supported the priests. The Sama Veda helped to train the musicians and functioned as a hymnal for the religious rites.

The animal sacrifices did not use the Sama chants, but they were used extensively in agricultural rites and in the soma rituals for which the plant with inebriating and hallucinogenic qualities was imported from the mountains to the heartland of India. By this time the priests were specializing in different parts of the sacrifices as professional musicians and singers increased. The singing was like the strophe, antistrophe, and epode of the Greek chorus and used the seven tones of the European scale. By the tenth century BC the Aryans had invaded most of northern India, and once again trade resumed with Babylon and others in the near east. As the sacrifices became more complex, the priestly class used them to enhance their role in the society. Many considered this musical portion the most important of the Vedas.

Yajur Veda
Though also following many of the hymns of the Rig Veda, the Yajur Veda deviates more from the original text in its collection of the ritual formulas for the priests to use in the sacrifices, which is what yaja means. It explains how to construct the altars for new and full-moon sacrifices and other ceremonies. The Yajur Veda has two collections or samhitas called White and Black, the latter being more obscure in its meanings. By this time (10th century BC and after) the Aryan conquest has proceeded from the northwest and Punjab to cover northern India, especially the Ganges valley. The caste system was in place, and as the warriors settled down to ruling over an agricultural society, the role of the priests and their ceremonies gained influence and justified the Aryan ways to the native workers, who labored for the farmers, merchants, craftsmen, who in turn were governed by their kings and priests. Land and wealth were accumulated in the hands of a few ruling families, and with food scarce the indigenous people were enslaved or had to sell their labor cheap to the ruling classes. By instituting more elaborate sacrifices for their wealthy patrons, the priests could grow both in numbers and wealth as well. The famous horse sacrifice was not celebrated often but was used by a king to show his lordship over potential adversaries, who were invited to acknowledge this overlordship in the ritual. The parts of the horse symbolize different aspects of the universe so that tremendous power is invoked. The complicated and obscure rituals were presided over by the priests - the three symbols of the lotus leaf, the frog (for rain), and the golden man (for the sun) representing the Aryan dominance over the land and waters of India and the natural powers that sustain agriculture. The soma sacrifice was the most important and could last up to twelve years. Since the soma plant was imported from distant mountains, it had to be purchased. A ritual drama re-enacted this business and aggressive Aryan history by showing the buyer snatching back the calf, which was paid for the soma plant, after the transaction occurs. The soma plant was then placed in a cart and welcomed as an honored guest and king at the sacrifice. Animals were slain and cut up in the rites before their meat was eaten. After various offerings and other ceremonies the soma juice is poured and toasted to different gods, and finally the text lists the sacrificial fees, usually goats, cows, gold, clothes, and food. Coronation ceremonies supported the inauguration of kings. The priests tried to keep themselves above the warrior caste though by praising soma as king of the Brahmins. Waters were drawn from various rivers to sprinkle on the king and indicate the area of his kingdom, and he strode in each direction to signify his sovereignty. The king was anointed by the royal priest, giving some water to his son, the designated prince, and ritually enacting a raid against a kinsman's cattle, once again affirming their history of conquest. The booty was taken and divided into three parts for the priest,

those who drank, and the original owner. A ritual dice game was played, which the king was allowed to win. The king then rode out in his chariot and was publicly worshiped as a divine ruler. Agricultural rites were common and regular, and chariot races were no doubt popular at some of the festivals. The Purusha (person) sacrifice symbolized human sacrifice, which may refer back to the time when a hunting and pastoral people did not allow their enemies to live because of the shortage of food. However, in an agricultural society more labor was needed and could produce surplus food. The Purusha sacrifice recognized 184 professional crafts and guilds. Finally the highest sacrifice was considered to be the Sarvamedha in which the sacrificer offered all of his possessions as the fee at the end of the ceremony. The last chapter of the Yajur Veda is actually the Isha Upanishad, expressing the mystical view that the supreme spirit pervades everything. This society was highly patriarchal, and the status of women declined, especially as men often married non-Aryan women. Women did not attend public assemblies and could not inherit property on their own. Polyandry was discouraged, but polygamy, adultery, and prostitution were generally accepted except during certain rituals. A sacrificer was not allowed to seek a prostitute on the first day of the sacrificial fire, nor the wife of another on the second day, nor his own wife on the third day. The priests placed themselves at the top of the caste system as they supervised a religion most of the people could not understand without them. After the Atharva Veda was accepted, each sacrifice required at least four priests, one on each side of the fire using the Rig, Sama, Yajur, and Atharva Vedas, plus their assistants. After the wars of conquest were completed and the warrior caste settled down to rule, the priests were needed to sustain social stability. Yet in these times the caste system was much more flexible, as it is indicated that one should not ask about the caste of a learned man. The Brahmins, as the priest caste was called, had three obligations or debts to pay back in life: they paid back the seers by studying the Vedas, the gods by offering sacrifices, and their fathers by raising a family. Like their European ancestors, the Aryan warriors considered themselves above laboring for food and so organized society that food would be provided for them. One ethical duty later found in the epics was that of taking care of refugees, probably because as marauding raiders they had often been refugees themselves. The priests assured their livelihood by making sure that penance through religious ritual was a prime social value.

Atharva Veda
The latest and fourth Veda is in a different category. For a long time many referred to only three Vedas, by which complete ceremonies could be conducted with the Rig hotr reciting, the Sama udgatri singing, and the Yajur adhvaryu performing the ritual. Even later the Atharvan Brahmin's part was often performed unaccompanied by the other three priests. Also much of it draws from the customs and beliefs of pre-Aryan or pre-Vedic India. The Atharva Veda is much longer than the Sama and Yajur and only about a sixth of it is from the Rig Veda. The Atharva Veda is primarily magical spells and incantations. The line between prayer and magic and between white and black magic is usually drawn by ethical considerations. The bheshajani are for healing and cures using herbs to treat fever, leprosy, jaundice, dropsy, and other diseases. The Aryans looked down on doctors and medicine, probably because the natives were more skilled in

these than they. Other more positive spells were for successful childbirth, romance, fecundity, virility, etc. The negative or bewitching spells were called abhichara and attempted to cause diseases or harm to enemies; often they were aimed at serpents and demons. The sorcery is ascribed to one of the authors, Angiras, whose name is related to Agni (Latin ignis), the divine messenger and possibly a distant cognate of the Greek word for messenger, angel. Another author, Atharvan, derives from the old Iranian root, atar, meaning fire. The third author, Bhrigu, was the name of a tribe which opposed Sudas in the battle of ten kings in the Rig Veda, and his name has also been related to a Greek word for fire. The fourth author is Brahmin, the name which was given to the Atharvan priest, which eventually became so sacred that it was used as a name not only for the priestly caste but even for God the Creator. In addition to physicians the Vedic Aryans also held in contempt Atharvan astrologers as well as magic, but from this came not only astrology but also the beginning of Ayurvedic medicine. Like most ancient peoples, they also believed that the main cause of disease was evil spirits, possession, or what we would call psychological factors. The magical elements, particularly the abhicara, and the subjects of healing, herbs, and cooking, which were mostly in the woman's domain, made the Atharva Veda obnoxious to many Vedic priests. However, these rituals were very popular, and the Brahmin priest's share of the fees soon became equal to the other three priests' combined. Eventually this shamanic tradition had to be incorporated into the Vedic religion, especially later when it faced the new challenges of Jainism and Buddhism. The Brahmin caste became even stronger, and their wealth can be seen by the belief that the cow by right belonged exclusively to them. Taxes were collected probably by the warrior Kshatriya caste from the Vaisya artisans, farmers, and merchants. The Sudra workers were too poor to be taxed, and the Brahmins were exempt. One verse (Atharva Veda 3:29:3) describes heaven as "where a tax is not paid by a weak man for a stronger." Marriage ceremonies are included. Here is a brief example:
I am he; you are she. I am song; you are verse. I am heaven; you are earth. Let us two dwell together here; let us generate children.8

According to the Atharva Veda (5:17:8-9), a Brahmin could take a wife from the husband of any other caste simply by seizing her hand. Book 18 contains only funeral verses. There are coronation rites for kings, though the prayer is that the people will choose the king, usually already selected by heredity or the council. Philosophy and abstraction are creeping in, as there are two hymns to the deity of time, and kama (love, desire, pleasure) is praised as "the first seed of the mind" that generated heaven. (Atharva Veda 19:52) Let us conclude this section on the Atharva Veda with some selections from its beautiful hymn to the Earth as a sample of the more positive expression of the Vedas:
High Truth, unyielding Order, Consecration, Ardor and Prayer and Holy Ritual uphold the Earth, may she, the ruling Mistress of what has been and what will come to be, for us spread wide a limitless domain.

Untrammeled in the midst of men, the Earth, adorned with heights and gentle slopes and plains, bears plants and herbs of various healing powers. May she spread wide for us, afford us joy! On whom are ocean, river, and all waters, on whom have sprung up food and plowman's crops, on whom moves all that breathes and stirs abroad Earth, may she grant to us the long first draught! To Earth belong the four directions of space. On her grows food; on her the plowman toils. She carries likewise all that breathes and stirs. Earth, may she grant us cattle and food in plenty! On whom the men of olden days roamed far, on whom the conquering Gods smote the demons, the home of cattle, horses, and of birds, may Earth vouchsafe to us good fortune and glory! Bearer of all things, hoard of treasures rare, sustaining mother, Earth the golden-breasted who bears the Sacred Universal Fire, whose spouse is Indra - may she grant us wealth! Limitless Earth, whom the Gods, never sleeping, protect forever with unflagging care, may she exude for us the well-loved honey, shed upon us her splendor copiously! Earth, who of yore was Water in the oceans, discerned by the Sages' secret powers, whose immortal heart, enwrapped in Truth, abides aloft in the highest firmament, may she procure for us splendor and power, according to her highest royal state! On whom the flowing Waters, ever the same, course without cease or failure night and day, may she yield milk, this Earth of many streams, and shed on us her splendor copiously! May Earth, whose measurements the Asvins marked, over whose breadth the foot of Vishnu strode, whom Indra, Lord of power, freed from foes, stream milk for me, as a mother for her son! Your hills, O Earth, your snow-clad mountain peaks, your forests, may they show us kindliness! Brown, black, red, multifarious in hue and solid is this vast Earth, guarded by Indra. Invincible, unconquered, and unharmed, I have on her established my abode. Impart to us those vitalizing forces that come, O Earth, from deep within your body, your central point, your navel, purify us wholly. The Earth is mother; I am son of Earth. The Rain-giver is my father; may he shower on us blessings! The Earth on which they circumscribe the altar,

on which a band of workmen prepare the oblation, on which the tall bright sacrificial posts are fixed before the start of the oblation may Earth, herself increasing, grant us increase! That man, O Earth, who wills us harm, who fights us, who by his thoughts or deadly arms opposes, deliver him to us, forestalling action. All creatures, born from you, move round upon you. You carry all that has two legs, three, or four. To you, O Earth, belong the five human races, those mortals upon whom the rising sun sheds the immortal splendor of his rays. May the creatures of earth, united together, let flow for me the honey of speech! Grant to me this boon, O Earth. Mother of plants and begetter of all things, firm far-flung Earth, sustained by Heavenly Law, kindly and pleasant is she. May we ever dwell on her bosom, passing to and fro!... Do not thrust us aside from in front or behind, from above or below! Be gracious, O Earth. Let us not encounter robbers on our path. Restrain the deadly weapons! As wide a vista of you as my eye may scan, O Earth, with the kindly help of Sun, so widely may my sight be never dimmed in all the long parade of years to come! Whether, when I repose on you, O Earth, I turn upon my Right side or my left, or whether, extended flat upon my back, I meet your pressure from head to foot, be gentle, Earth! You are the couch of all! Whatever I dig up of you, O Earth, may you of that have quick replenishment! O purifying One, may my thrust never reach Right into your vital points, your heart! Your circling seasons, nights succeeding days, your summer, O Earth, your splashing rains, your autumn, your winter and frosty season yielding to spring--may each and all produce for us their milk!... From your numberless tracks by which mankind may travel, your roads on which move both chariots and wagons your paths which are used by the good and the bad, may we choose a way free from foes and robbers! May you grant us the blessing of all that is wholesome! She carries in her lap the foolish and also the wise. She bears the death of the wicked as well as the good. She lives in friendly collaboration with the boar, offering herself as sanctuary to the wild pig....

Peaceful and fragrant, gracious to the touch, may Earth, swollen with milk, her breasts overflowing, grant me her blessing together with her milk! The Maker of the world sought her with oblations when she was shrouded in the depth of the ocean. A vessel of gladness, long cherished in secret, the earth was revealed to mankind for their joy. Primeval Mother, disperser of men, you, far-flung Earth, fulfill all our desires. Whatever you lack, may the Lord of creatures, the First-born of Right, supply to you fully! May your dwellings, O Earth, free from sickness and wasting, flourish for us! Through a long life, watchful, may we always offer to you our tribute! O Earth, O Mother, dispose my lot in gracious fashion that I be at ease. In harmony with all the powers of Heaven set me, O Poet, in grace and good fortune!9

Brahmanas
Between about 900 and 700 BC the Brahmanas were written in prose as sacerdotal commentaries on the four Vedas to guide the practices of the sacrifices and give explanations often mythical and fanciful for these customs. However, their limited focus of justifying the priestly actions in the sacrifices restricted the themes of these first attempts at imaginative literature. Nevertheless they do give us information about the social customs of this period and serve as a transition from the Vedas to the Aranyakas and the mystical Upanishads. The caste system based on color (varna) was now established, though not as rigidly as it became later. The essential difference was between the light-skinned Aryans, who made up the top three castes of the priestly Brahmins, warrior Kshatriyas, and artisan Vaishyas, and the dark-skinned Dasas, who were the servant Sudras. Sudras, like women, could not own property, and only rarely did they rise above service positions. The Vaishyas were the basis of the economic system of trade, crafts, and farming. The Vaishyas were considered inferior by the Brahmins and Kshatriyas, and a female was generally not allowed to marry below her caste, though it was common for a male to do so. Even a Brahmin's daughter was not supposed to marry a Kshatriya. The rivalry for prestige and power was between the Brahmins and the Kshatriyas or rajanyas. Brahmins often held debates on Brahman and other religious issues. Janaka, a rajanya gained knowledge and defeated some Brahmins in discussion. So some Brahmins suggested a symposium on Brahman to prove who was superior, but since Brahmins were expected to be superior on these issues, Yajnavalkya prudently replied, "We are Brahmins; he is a rajanya. If we win, whom shall we say that we have defeated? But if he defeats us, they will say a rajanya has defeated Brahmins; so let us not convene this symposium."10 Kings were consecrated by Vedic rites and ruled with the help of the assembly (sabha) that met in a hall to administer justice; women were excluded. Ordeals were used, such as making a suspected thief touch a hot ax to see if his hand burned, which might be the origin of the saying, "being caught red-handed." Politics and legislation took place in a larger council (samiti). Taxes were collected to support these institutions and the army.

Each village was administered by a Gramani, a Vaisya who functioned like a mayor with civil rather than military authority. The Gramani and the royal charioteer (Suta) were considered the kingmakers. This latter privileged position was not merely the driver of the king but also his chief advisor and perhaps storyteller as well. The royal priest or Purohito was also supposed to advise the king in peace and protect him in war. The season of dew after the monsoons ended was considered the time for "sacking cities," as ambitious kings came into conflict with each other in wars. In addition to the discussions of sacerdotal matters, the Brahmanas do contain some stories meant to explain or rationalize their religious practices. Some of these are quite imaginative, though the usual pattern is for the hero to discover a rite to perform or a chant to intone which miraculously solves whatever problem is pressing to give a happy ending. Wendy O'Flaherty has translated some stories from the Jaiminiya Brahmana, illustrating how they dealt with the fears of death, God, the father, wives, and demonic women; many of these stories are sexually explicit, indicating that these people were not afraid of discussing their sexuality. However, since the usual way of handling these fears was to use a sacrificial ritual, the solutions probably had only limited social and psychological value. The most famous of these stories, and the best in my opinion, is the tale of Bhrigu's journey in the other world. Bhrigu was the son of Varuna and devoted to learning, and he thought that he was better than the other Brahmins and even better than the gods and his own father. So Varuna decided to teach him something by stopping his life breaths, causing Bhrigu to enter the world beyond, where he saw someone cut another man to pieces and eat him, a second man eating another who was screaming, a third eating a man who was silently screaming, another world where two women were guarding a treasure, a fifth where a stream of blood was guarded by a naked black man with a club and a stream of butter provided all the desires of golden men in golden bowls, and a sixth world where flowed five rivers of blue and white lotuses and flowing honey with wonderful music, celestial nymphs dancing and singing, and a fragrant odor. When Bhrigu returned, his father Varuna explained to him that the first man represented people who in ignorance destroy trees, which in turn eat them; the second are those who cook animals that cry out and in the other world are eaten by them in return; the third are those who ignorantly cook rice and barley, which scream silently and also eat them in return; the two women are Faith and non-Faith; the river of blood represents those who squeeze the blood out of a Brahmin, and the naked black man guarding is Anger; but the true sacrificers are the golden men, who get the river of butter and the paradise of the five rivers. To me this myth is a clear warning against the harmful actions of deforestation and meat-eating, and even the eating of living vegetables is to be done in silent respect. It shows an intuitive understanding of the principle of karma or the consequences of action as well as the growing importance of the concept of faith in addition to the usual theme of the sacrifice. The power of the word is increasing, as the sacrifices were glorified and given power even over the Vedic gods. Japa or the practice of chanting a mantram like Aum practiced ascetically with the sacrifices was believed to produce all one's desires. At the same time knowledge was beginning to be valued. In one exchange mind says that speech merely imitates it, but speech emphasizes the importance of expression and communication; however, Prajapati decides that mind is more important even than the word. This new god, Prajapati, is said to have given birth to both the gods and the demons. The ethical principle of truth appears as the gods are described as being truthful and the demons as being false.

However, realizing the ways of the world, many complain that the demons grew strong and rich, just as cattle like salty soil; but by performing the sacrifice the gods attained the whole truth and triumph, as, analogically I might add, people will eventually realize that cattle as well as salt ruins the land. Prajapati not only was the first to sacrifice but was considered the sacrifice itself. He practiced tapas to create by the heat of his own effort, and this heat was also related to cosmic fire and light as well as the warmth of the body and breath. Another concept of energy associated with the breath was prana; it also was identified with goodness, as the texts imply that as the life force it cannot be impure or bad. Prajapati not only created but entered into things as form and name, giving them order. Eventually Prajapati would be replaced by Brahman, who was identified with truth and would become the Creator God in the trinity that would include Vishnu, a sun-god who becomes the Preserver, and Shiva, who is derived from the indigenous Rudra, the Destroyer. With all the mental activity going on analyzing the rites and their explanation, abstractions were increasing in the religion. A judgment after death using a scale to weigh good against evil is described in the Satapatha Brahmana, an idea which may have been transported from Egypt by merchants. This text recommends that the one who knows this will balance one's deeds in this world so that in the next the good deeds will rise, not the evil ones. Belief in repeated lives through reincarnation is indicated in several passages in the Brahmanas. A beef-eater is punished by being born into a strange and sinful creature. As knowledge rivaled the value of ritual, this new problem of how to escape from an endless cycle of rebirth presented itself.

Aranyakas
The larger body of Vedic literature is divided into two parts with the four Rig, Sama, Yajur, and Atharva Samhitas and their Brahmanas making up the Karmakanda on the work of the sacrifices and the Aranyakas and the Upanishads the section on knowledge called the Jnanakanda. The Aranyakas and the Upanishads were tacked on to the end of Brahmanas, and the only three Aranyakas extant share the names of the Brahmanas they followed and the Upanishads they preceded: Aitareya, Kausitaki, and the Taittiriya; the first two are associated with the Rig Veda, the last with the Yajur Veda. The Aranyakas are called the forest texts, because ascetics retreated into the forest to study the spiritual doctrines with their students, leading to less emphasis on the sacrificial rites that were still performed in the towns. They were transitional between the Brahmanas and the Upanishads in that they still discuss rites and have magical content, dull lists of formulas and some hymns from the Vedas as well as the early speculations and intellectual discussions that flowered in the Upanishads. The sages who took in students in their forest hermitages were not as wealthy as the Brahmins in the towns who served royalty and other wealthy patrons. The Taittiriya Aranyaka tells how when the Vataramsa sages were first approached by other sages, they retreated; but when the sages came back with faith and tapas (ardor), they instructed them how to expiate the sin of abortion. Prayers were offered for pregnant women whether they were married or not, even if the father was unknown because of promiscuity. Yet the double standard against women for unchastity was in effect, unless a student seduced the teacher's wife. Truth was the highest value; through truth the right to heaven was retained. Debtors were in fear of punishment in hell, probably because the social punishments in this world were severe---torture and perhaps even death.

The emphasis now was on knowledge, even on wisdom, as they prayed for intelligence. The concept of prana as the life energy of the breath is exalted as that which establishes the entire soul. Prana is found in trees, animals, and people in ascending order. Human immortality is identified with the soul (atman), not the body. Hell is still feared, but by practicing austerity (tapas) to gain knowledge individuals hope to be born into a better world after death or be liberated from rebirth. Non-attachment (vairagya) also purifies the body and overcomes death. The essence of the Vedic person was considered Brahman, and the knower or inner person was known as the soul (atman). The guardians of the spiritual treasures of the community were called Brahmavadins (those who discuss Brahman). A son approached his father and asked what was supreme. The father replied, "Truth, tapas, self-control, charity, dharma (duty), and progeny."11

Early Upanishads
The term Upanishad means literally "those who sit near" and implies listening closely to the secret doctrines of a spiritual teacher. Although there are over two hundred Upanishads, only fifteen are mentioned by the philosophic commentator Shankara (788-820 CE). These fifteen and the Maitri are considered Vedic and the principal Upanishads; the rest were written later and are related to the Puranic worship of Shiva, Shakti, and Vishnu. The oldest and longest of the Upanishads are the Brihad-Aranyaka and the Chandogya from about the seventh century BC. The Brihad-Aranyaka has three Aranyaka chapters followed by six Upanishad chapters. The first chapter of the Brihad-Aranyaka Upanishad describes the world as represented by the horsesacrifice. The primordial battle between the gods and the devils accounts for the evil found in the senses, mind, and speech, but by striking off the evil the divinities were carried beyond death. The priest chants for profound aspiration, one of the most famous verses from the Upanishads:
From the unreal lead me to the real! From darkness lead me to light! From death lead me to immortality!12

The primary message of the Upanishads is that this can be done by meditating with the awareness that one's soul (atman) is one with all things. Thus whoever knows that one is Brahman (God) becomes this all; even the gods cannot prevent this, since that one becomes their soul (atman). Therefore whoever worships another divinity, thinking it is other than oneself, does not know. Out of God (Brahman) came the Brahmin caste of priests and teachers and the Kshatriyas to rule, development through the Vaishyas and the Sudras. However, a principle was created as justice (dharma), than which nothing is higher, so that a weak person may control one stronger, as if by a king. They say that those who speak the truth speak justice and vice versa, because they are the same. By meditating on the soul (atman) alone, one does not perish and can create whatever one wants. Whatever suffering occurs remains with the creatures; only the good goes to the soul, because evil does not go to the gods. The soul is identified with the real, the immortal, and the life-breath (prana), which is veiled by name and form (individuality). By restraining the senses and the mind, one may rest in the space within the heart and become a great Brahmin and like a king may move around within one's body as one pleases. The world of name and form is real, but the soul is the truth or reality of the real. Immortality cannot be obtained through wealth, and all persons and things in the world are dear not for love of them (husband, wife, sons, wealth, gods, etc.); but for the love of the soul, all these are dear. The soul is the overlord of all things, as the spokes of the wheel are held together by the hub.

The principle of action (karma) is explained as "one becomes good by good action, bad by bad action."13 How can one get beyond the duality of seeing, smelling, hearing, speaking to, thinking of, and understanding another? Can one see the seer, smell the smeller, hear the hearer, think the thinker, and understand the understander? It is the soul which is in all things; everything else is wretched. By passing beyond hunger and thirst, sorrow and delusion, old age and death, by overcoming desire for sons, wealth, and worlds, let a Brahmin become disgusted with learning and live as a child; disgusted with that, let one become an ascetic until one transcends both the nonascetic and the ascetic states. Thus is indicated a spiritual path of learning and discipline that ultimately transcends even learning and discipline in the soul, the inner controller, the immortal, the one dwelling in the mind, whom the mind does not know, who controls the mind from within. The one departing this world without knowing the imperishable is pitiable, but the one knowing it is a Brahmin. The following refrain is repeated often:
That soul is not this, not that. It is incomprehensible, for it is not comprehended. It is indestructible, for it is never destroyed. It is unattached, for it does not attach itself. It is unfettered; it does not suffer; it is not injured.14

The soul is considered intelligent, dear, true, endless, blissful, and stable. As a king prepares a chariot or ship when going on a journey, one should prepare one's soul with the mystic doctrines of the Upanishads. The knowledge that is the light in the heart enables one to transcend this world and death while appearing asleep. The evils that are obtained with a body at birth are left behind upon departing at death. One dreams by projecting from oneself, not by sensing actual objects. In sleep the immortal may leave one's nest and go wherever one pleases. In addition to being free from desire the ethical admonition of being without crookedness or sin is also indicated. At death the soul goes out first, then the life, and finally the breaths go out. The soul is made of everything; as one acts, one becomes. The doer of good becomes good; the doer of evil becomes evil. As is one's desire, such is one's resolve; as is the resolve, such is the action, which one attains for oneself. When one's mind is attached, the inner self goes into the action. Obtaining the consequences of one's actions, whatever one does in this world comes again from the other world to this world of action (karma). By releasing the desires in one's heart, one may be liberated in immortality, reaching Brahman (God). One is the creator of all, one with the world. Whoever knows this becomes immortal, but others go only to sorrow. The knowing is sought through the spiritual practices of repeating the Vedas, sacrifices, offerings, penance, and fasting. Eventually one sees everything, as the soul overcomes both the thoughts of having done wrong and having done right. The evil does not burn one; rather one burns the evil. In the soul's being the world-all is known. The student should practice self-restraint, giving, and compassion. The Chandogya Upanishad belongs to the Sama Veda and is the last eight chapters of the tenchapter Chandogya Brahmana. The first two chapters of the Brahmana discuss sacrifices and other forms of worship. As part of the Sama Veda, which is the chants, the Chandogya Upanishad emphasizes the importance of chanting the sacred Aum. The chanting of Aum is associated with the life breath (prana), which is so powerful that when the devils struck it, they fell to pieces. The religious life recommended in the Chandogya Upanishad has three parts. The first is sacrifice, study of the Vedas, and giving alms; the second is austerity; and the third is studying the sacred

knowledge while living in the house of a teacher. One liberal giver, who had many rest-houses built and provided with food, said, "Everywhere people will be eating of my food."15 The soul in the heart is identified with Brahman (God), and it is the same as the light which shines higher than in heaven. Knowing and reverencing the sacrificial fire is believed to repel evil-doing from oneself. To the one who knows the soul, evil action does not adhere, just as water does not adhere to the leaf of the lotus flower. To know the soul as divine is called the "Loveliness-uniter" because all lovely things come to such. The doctrine of reincarnation is clearly implied in the Chandogya Upanishad as it declares that those whose conduct is pleasant here will enter a pleasant womb of a Brahmin, Kshatriya, or Vaisya; but those of stinking conduct will enter a stinking womb of a dog, swine, or outcast. Thus reincarnation is explained as an ethical consequence of one's actions (karma). At death the voice goes into the mind, the mind into the breath, the breath into heat, and heat into the highest divinity, the finest essence of truth and soul. Speaking to Svetaketu, the teacher explains that a tree may be struck at the root, the middle, or the top, but it will continue to live if pervaded by the living soul. Yet if the life leaves one branch of it, it dries up; and if it leaves the whole of it, the whole dries up. Then the teacher explains how the soul is the essence of life and does not die, concluding with the repeated refrain that his student thus ought to identify with the soul.
Truly, indeed, when the living soul leaves it, this body dies; the living soul does not die. That which is the subtle essence this whole world has for its soul. That is reality (truth). That is the soul. That you are, Svetaketu.16

Then the teacher placed salt in water and asked his student to taste different parts of the water. Just so is Being hidden in all of reality, but it is not always perceived. Just as the thief burns his hand on the hot ax when tested, the one who did not steal and is true does not burn his hand, so the whole world has that truth in its soul. Speech is to be valued, because it makes known right and wrong, true and false, good and bad, pleasant and unpleasant. Mind is revered, because it enables one to do sacred works. Will is valued, because heaven and earth and all things were formed by being willed. Thought is important, because it is better not to be thoughtless. Meditation is revered, because one attains greatness by meditating. Understanding is valued, because by it we can understand everything. Strength maintains everything. Food, water, heat, and space each have their values. Finally also memory, hope, and life (prana) are to be revered. Those, who take delight in the soul, have intercourse with it and find pleasure and bliss in it and freedom; but those, who do not, have perishable worlds and no freedom. The seer does not find death nor sickness nor any distress but sees the all and obtains the all entirely. The soul is free of evil, ageless, deathless, sorrowless, hungerless, and thirstless. For those, who go from here having found the soul here, there is freedom in all worlds. No evil can go into the Brahma-world. The chaste life of the student of sacred knowledge is the essence of austerity, fasting, and the hermit life, for in that way one finds the reality of the soul. The soul must be searched out and understood. The Chandogya Upanishad concludes with the advice that one should learn the Veda from the family of a teacher while working for the teacher, then study in one's own home producing sons and pupils, concentrate one's senses upon the soul, be harmless toward all living things except in the

sacrifices (The religion has not yet purified itself of animal sacrifices.), so that one may attain the Brahma-world and not return here again. The implication is that one may become free of the cycle of reincarnation. The Taittiriya and Aitareya Upanishads were associated with Aranyakas of the same name. In the Taittiriya Upanishad once again Aum is emphasized, as is peace of soul. Prayers often end with Aum and the chanting of peace (shanti) three times. This may be preceded by the noble sentiment, "May we never hate."17 One teacher says truth is first, another austerity, and a third claims that study and teaching of the Veda is first, because it includes austerity and discipline. The highest goal is to know Brahman, for that is truth, knowledge, infinite and found hidden in the heart of being and in the highest heaven, where one may abide with the eternal and intelligent Spirit (Brahman). Words turn away from it, and the mind is baffled by the delight of the eternal; the one who knows this shall not fear anything now or hereafter. Creation becomes a thing of bliss, for who could labor to draw in breath or have the strength to breathe it out if there were not this bliss in the heaven of one's heart? The Aitareya Upanishad begins with the one Spirit creating the universe out of its being. As guardians for the worlds, Spirit made the Purusha (person). Out of the cosmic egg came speech, breath, eyes and sight, ears and hearing, skin, hair, and herbs; from the navel and outbreath came death, and from the organ of pleasure seed and waters were born. In the concluding chapter of this short Upanishad the author asked who is this Spirit by whom one sees and hears and smells and speaks and knows? The answer is the following:
That which is heart, this mind---that is, consciousness, perception, discernment, intelligence, wisdom, insight, persistence, thought, thoughtfulness, impulse, memory, conception, purpose, life, desire, will are all names of intelligence.18

All things are guided by and based on this intelligence of Spirit (Brahman). Ascending from this world with the intelligent soul, one obtains all desires in the heavenly world, even immortality. The Kaushitaki Upanishad begins by asking if there is an end to the cycle of reincarnation. The teacher answers that one is born again according to one's actions (karma). Ultimately the one who knows Spirit (Brahman) transcends even good and evil deeds and all pairs of opposites as a chariotdriver looks down upon two chariot wheels. A ceremony is described whereby a dying father bequeaths all he has to his son. If he recovers, it is recommended that he live under the lordship of his son or wander as a religious mendicant. This practice of spiritual seeking as a beggar became one of the distinctive characteristics of Indian culture. A story is told of Pratardana, who by fighting and virility arrives at the beloved home of Indra, who grants him a gift. Pratardana asks Indra to choose for him what would be most beneficial to humanity, but Indra replies that a superior does not choose for an inferior. Pratardana responds that then it is not a gift. After bragging of many violent deeds and saying that anyone who understands him is not injured even after committing the worst crimes such as murdering a parent, Indra identifies himself with the breathing spirit (prana) of the intelligent soul (prajnatman). This breathing spirit is the essence of life and thus immortal. It is by intelligence (prajna) that one is able

to master all of the senses and faculties of the soul. All these faculties are fixed in the intelligence, which is fixed in the breathing spirit, which is in truth the blissful, ageless, immortal soul. One does not become greater by good action nor less by bad action. One's own self (atman) causes one to lead up from these worlds by good action or is led downward by bad action. The soul itself (atman) is the world-protector and the sovereign of the world. Thus ultimately the soul is responsible for everything it experiences. It is mentioned in the Kaushitaki Upanishad that it is contrary to nature for a Kshatriya to receive a Brahmin as a student. However, the Upanishads represent a time when the Kshatriya caste began to compete with Brahmins in spiritual endeavors. Though the Brahmins had control of the formal religion in the villages where the Kshatriyas controlled the government, by tutoring their sons and others in the forest the Kshatriyas developed a less ritualistic and traditional spirituality that is recorded in the mystical Upanishads.

Kena, Katha, Isha, and Mundaka


The Kena Upanishad consists of an older prose section and some more recent verse with which it begins. The word Kena means "by whom" and is the first word in a series of questions asking by whom is the mind projected, by whom does breathing go forth, by whom is speech impelled? What god is behind the eye and ear? The answer to these questions points to a mystical self that is beyond the mind and senses but is that God by which the mind and senses operate. Those, who think they know it well, know it only slightly. What relates to oneself and the gods needs to be investigated. Beyond thought it is not known by those who think they know it. Beyond understanding it is not known by those who think they understand it, but by those who realize they do not understand it. It is correctly known by an awakening, for the one who knows it finds immortality. It can only be known by the soul. If one does not know it, it is a great loss. The wise see it in all beings and upon leaving this world become immortal. In the prose section this mystical Spirit (Brahman) is shown to transcend the Vedic gods of fire (Agni), wind (Vayu), and even powerful Indra, who being above the other gods at least came nearest to it, realizing that it was Brahman. In summary the Kena Upanishad concludes that austerity, restraint, and work are the foundation of the mystical doctrine; the Vedas are its limbs, and truth is its home. The one who knows it strikes off evil and becomes established in the most excellent, infinite, heavenly world. The Katha Upanishad utilizes an ancient story from the Rig Veda about a father who gives his son Nachiketas to death (Yama) but brings in some of the highest teachings of mystical spirituality, helping us to realize why the Upanishads are referred to as the "end of the Vedas" in the double sense of completing the Vedic scripture and in explaining the ultimate goals. When Vajashrava was sacrificing all his possessions, faith entered into Nachiketas, his son, who asked his father three times to whom would he give him. Losing patience with these pestering questions, the father finally said, "I give you to Death (Yama)." Nachiketas knew that he was not the first to go to death, nor would he be the last, and like grain one is born again anyway. When he arrived at the house of Death, Yama was not there and only returned after three days. Because Nachiketas had not received the traditional hospitality for three days, Yama granted him three gifts. His first request was that his father would greet him cheerfully when he returned. The second was that he be taught about the sacrificial fire. These were easily granted.

The third request of Nachiketas was that the mystery of what death is be explained to him, for even the gods have had doubts about this. Death tries to make him ask for something else, such as wealth or long life with many pleasures, but Nachiketas firmly insists on his original request, knowing that these other gifts will soon pass away. So Death begins by explaining that the good is much better than the pleasant, which Nachiketas has just proved that he understands. He wisely wants knowledge not ignorance, and Death describes how those, who think themselves learned but who are ignorant, run around deluded and are like the blind leading the blind. Those, who think this world is the only one, continually come under the control of Death. Death explains that this knowledge cannot be known by reasoning or thought, but it must be declared by another. I interpret this to mean that it must be learned by direct experience or from one who has had the experience. Death tells how the truth is hard to see, but one must enter into the hidden, secret place in the depth of the heart. By considering this as God, one through yoga (union) wisely leaves joy and sorrow behind. One must transcend what is right and not right, what has been done and will be done. The sacred word Aum is declared to be the imperishable Spirit (Brahman). The wise realize that they are not born nor die but are unborn, constant, eternal, primeval; this is not slain when the body is slain. Smaller than the small, greater than the great, the soul is in the heart of every creature here. The one who is not impulsive sees it and is free of sorrow. Through the grace of the creator one sees the greatness of the soul. While sitting one may travel far; while lying down one may go everywhere. Who else but oneself can know the god of joy and sorrow, who is bodiless among bodies and stable among the unstable? This soul is not obtained by instruction nor by intellect nor by much learning, but is obtained by the one chosen by this; to such the soul reveals itself. However, it is not revealed to those who have not ceased from bad conduct nor to those who are not peaceful. Those, who drink of justice, enter the secret place in the highest heaven. Thus correct ethics is a requirement, and one must also become peaceful. Psychology is explained in the Katha Upanishad by using the analogy of a chariot. The soul is the lord of the chariot, which is the body. The intuition (buddhi) is the chariot-driver, the mind the reins, the senses the horses, and the objects of the senses the paths. Those, who do not understand and whose minds are undisciplined with senses out of control, are like the wild horses of a chariot that never reaches its goals; these go on to reincarnate. The wise reach their goal with Vishnu and are not born again. The hierarchy, starting from the bottom, consists of the objects of sense, the senses, the mind, the intuition, the soul, the unmanifest, and the person (Purusha). Though hidden, the soul may be seen by subtle seers with superior intellect. The intelligent restrain speech with the mind, the mind with the knowing soul, the knowing soul with the intuitive soul, and the intuitive soul with the peaceful soul. Yet the spiritual path is as difficult as crossing on the sharpened edge of a razor. By discerning what has no sound nor touch nor form nor decay nor taste nor beginning nor end, one is liberated from the mouth of death. A wise person, seeking immortality, looked within and saw the soul. The childish go after outward pleasures and walk into the net of widespread death. The wise do not seek stability among the unstable things here. Knowing the experiencer, the living soul is the lord of what has been and what will be. This is the ancient one born from discipline standing in the secret place. This is the truth that all things are one, but those, who see a difference here, go from death to death like water runs

to waste among the hills. The soul goes into embodiment according to its actions and according to its knowledge. The inner soul is in all things yet outside also; it is the one controller which when perceived gives eternal happiness and peace. Its light is greater than the sun, moon, stars, lightning, and fire which do not shine in the world illuminated by this presence. The metaphor of an upside down tree is used to show that heaven is the true root of all life. The senses may be controlled by the mind, and the mind by the greater self. Through yoga the senses are held back so that one becomes undistracted even by the stirring of the intuition. Thus is found the origin and the end. When all the desires of the heart are cut like knots, then a mortal becomes immortal. There is a channel from the heart to the crown of the head by which one goes up into immortality, but the other channels go in various directions. One should draw out from one's body the inner soul, like an arrow from a reed, to know the pure, the immortal. The Katha Upanishad concludes that with this knowledge learned from Death with the entire rule of yoga, Nachiketas attained Brahman and became free from passion and death, and so may any other who knows this concerning the soul. Greatly respected, the short Isha Upanishad is often put at the beginning of the Upanishads. Isha means "Lord" and marks the trend toward monotheism in the Upanishads. The Lord encloses all that moves in the world. The author recommends that enjoyment be found by renouncing the world and not coveting the possessions of others. The One pervades and transcends everything in the world.
Whoever sees all beings in the soul and the soul in all beings does not shrink away from this. In whom all beings have become one with the knowing soul what delusion or sorrow is there for the one who sees unity? It is radiant, incorporeal, invulnerable, without tendons, pure, untouched by evil. Wise, intelligent, encompassing, self-existent, it organizes objects throughout eternity.19

The One transcends ignorance and knowledge, non-becoming and becoming. Those, who know these pairs of opposites, pass over death and win immortality. The Isha Upanishad concludes with a prayer to the sun and to Agni. The Mundaka Upanishad declares Brahman the first of the gods, the creator of all and the protector of the world. Connected to the Atharva Veda the Mundaka Upanishad has Brahman teaching his eldest son Atharvan. Yet the lower knowledge of the four Vedas and the six Vedangas (phonetics, ritual, grammar, definition, metrics, and astrology) is differentiated from the higher knowledge of the imperishable source of all things. The ceremonial sacrifices are to be observed; but they are now considered "unsafe boats," and fools, who approve them as better, go again to old age and death. Like the Katha, the Mundaka Upanishad warns against the ignorance of thinking oneself learned and going around deluded like the blind leading the blind. Those, who work (karma) without understanding because of attachment, when their rewards are exhausted, sink down wretched. "Thinking sacrifices and works of merit are most important, the deluded know nothing better."20 After enjoying the results of their good works, they enter this world again or even a lower one. The Mundaka Upanishad recommends a more mystical path:

Those who practice discipline and faith in the forest, the peaceful knowers who live on charity, depart without attachment through the door of the sun, to where lives the immortal Spirit, the imperishable soul. Having tested the worlds won by works, let the seeker of God arrive at detachment. What is not made is not attained by what is done.21

To gain this knowledge the seeker is to go with fuel in hand to a teacher who is learned in the scriptures and established in God. Approaching properly, calming the mind and attaining peace, the knowledge of God may be taught in the truth of reality by which one knows the imperishable Spirit. The formless that is higher than the imperishable and is the source and goal of all beings may be found in the secret of the heart. The reality of immortal life may be known by using the weapons of the Upanishads as a bow, placing an arrow on it sharpened by meditation, stretching it with thought directed to that, and knowing the imperishable as the target. Aum is the bow; the soul is the arrow; and God is the target. Thus meditating on the soul and finding peace in the heart, the wise perceive the light of blissful immortality. The knot of the heart is loosened, all doubts vanish, and one's works (karma) cease when it is seen. Radiant is the light of lights that illuminates the whole world. God truly is this immortal, in front, behind, to the right and left, below and above; God is all this great universe. By seeing the brilliant creator, the God-source, being a knower, the seer shakes off good and evil, reaching the supreme identity of life that shines in all beings. Enjoying the soul, doing holy works, such is the best knower of God. The soul can be attained by truth, discipline, correct knowledge, and by studying God. Truth conquers and opens the path to the gods by which sages, whose desires are satisfied, ascend to the supreme home. Vast, divine, subtler than the subtle, it shines out far and close by, resting in the secret place seen by those with vision. It is not grasped by sight nor speech nor angels nor austerity nor work but by the grace of wisdom and the mental purity of meditation which sees the indivisible. Whatever world a person of pure heart holds clearly in mind is obtained. Yet whoever entertains desires, dwelling on them, is born here and there on account of those desires; but for the one whose desire is satisfied, whose soul is perfected, all desires here on earth vanish away. This soul is not attained by instruction nor intellect nor much learning but by the one whom it chooses, who enters into the all itself. Ascetics with natures purified by renunciation enter the God-worlds and transcend death. As rivers flow into the ocean, the liberated knower reaches the divine Spirit. Whoever knows that supreme God becomes God.

Later Upanishads
These Upanishads are being discussed in this chapter in their estimated chronological order. The previous group is from about the sixth century BC, and thus some of them are probably contemporary with the life of the Buddha (563-483 BC). This next group is almost certainly after the time of the Buddha, but it is difficult to tell how old they are. The Prashna Upanishad is also associated with the Atharva Veda and discusses six questions; Prashna means question. Six men approached the teacher Pippalada with sacrificial fuel in hands and questions in their minds. Pippalada agreed to answer their questions if they would live with him another year in austerity, chastity, and faith.

The first question is, "From where are all these creatures born?"22 The answer is that the Creator (Prajapati) wanted them, but two paths are indicated that lead to reincarnation and immortality. The second question is how many angels support and illumine a creature and which is supreme? The answer is space, air, fire, water, earth, speech, mind, sight, and hearing, but the life-breath (prana) is supreme. The third question seeks to know the relationship between this life-breath and the soul. The short answer is, "This life is born from the soul (atman)."23 The fourth question concerns sleep, waking, and dreams. During sleep the mind re-experiences what it has seen and heard, felt and thought and known. When one is overcome by light, the god dreams no longer; then all the elements return to the soul in happiness. The fifth question asks about the result of meditating on the word Aum. When someone meditates on all three letters, then the supreme may be attained. The sixth question asks about the Spirit with sixteen parts. The sixteen parts of the Spirit are life, faith, space, air, light, water, earth, senses, mind, food, virility, discipline, affirmations (mantra), action, world, and naming (individuality). All the parts are like spokes of a wheel, the hub of which is the Spirit. In the Shvetashvatara Upanishad monotheism takes the form of worshipping Rudra (Shiva). The later quality of this Upanishad is also indicated by its use of terms from the Samkhya school of philosophy. The person (Purusha) is distinguished from nature (Prakriti), which is conceived of as illusion (maya). The method of devotion (bhakti) is presented, and the refrain "By knowing God one is released from all fetters" is often repeated. Nevertheless the Upanishadic methods of discipline and meditation are recommended to realize the soul by controlling the mind and thoughts. Breathing techniques are also mentioned as is yoga. The qualities (gunas) that come with action (karma) and its consequences are to be transcended. Liberation is still found in the unity of God (Brahman) by discrimination (samkhya) and union (yoga). By the highest devotion (bhakti) for God and the spiritual teacher (guru) all this may be manifested to the great soul (mahatma). The short Mandukya Upanishad is associated with the Atharva Veda and delineates four levels of consciousness: waking, dreaming, deep sleep, and a fourth mystical state of being one with the soul. These are associated with the three elements of the sacred chant Aum (a, u, and m) and the silence at its cessation. Thus this sacred chant may be used to experience the soul itself. The thirteenth and last of what are considered the principal Upanishads is the Maitri Upanishad. It begins by recommending meditation upon the soul and life (prana). It tells of a king, Brihadratha, who established his son as king and, realizing that his body is not eternal, became detached from the world and went into the forest to practice austerity. After a thousand days Shakayanya, a knower of the soul, appeared to teach him. The king sought liberation from reincarnating existence. The teacher assures him that he will become a knower of the soul. The serene one, who rising up out of the body reaches the highest light in one's own form, is the soul, immortal and fearless. The body is like a cart without intelligence, but it is driven by a supersensuous, intelligent being, who is pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, and independent. The reins are the five organs of perception; the steeds are the organs of action; and the charioteer is the mind. The soul is unmanifest, subtle, imperceptible, incomprehensible, selfless, pure, steadfast, stainless, unagitated, desireless, fixed like a spectator, and self-abiding. How then does the soul, overcome by the bright and dark fruits of action (karma), enter good or evil wombs? The elemental self is overcome by these actions and pairs of opposites, the qualities (gunas) of nature (prakriti) and does not see the blessed one, who causes action standing within

oneself. Bewildered, full of desire, distracted, this self-conceit binds oneself by thinking "This is I," and "That is mine." So as a bird is caught in a snare, it enters into a good or evil womb. Yet the cause of these actions is the inner person. The elemental self is overcome by its attachment to qualities. The characteristics of the dark quality (tamas) are delusion, fear, despondency, sleepiness, weariness, neglect, old age, sorrow, hunger, thirst, wretchedness, anger, atheism, ignorance, jealousy, cruelty, stupidity, shamelessness, meanness, and rashness. The characteristics of the passionate quality (rajas) are desire, affection, emotion, coveting, malice, lust, hatred, secretiveness, envy, greed, fickleness, distraction, ambition, favoritism, pride, aversion, attachment, and gluttony. How then may this elemental self on leaving this body come into complete union with the soul? Like the waves of great rivers or the ocean tide, it is hard to keep back the consequences of one's actions or the approach of death. Like the lame bound with the fetters made of the fruit of good and evil, like the prisoner lacking independence, like the dead beset by fear, the intoxicated by delusions, like one rushing around are those possessed by an evil spirit; like one bitten by a snake are those bitten by objects of sense; like the gross darkness of passion, the juggling of illusion, like a falsely apparent dream, like an actor in temporary dress or a painted scene falsely delighting the mind, all these attachments prevent the self from remembering the highest place. The antidote is to study the Veda, to pursue one's duty in each stage of the religious life, and to practice the proper discipline, which results in the pure qualities (sattva) that lead to understanding and the soul. By knowledge, discipline, and meditation God is apprehended, and one attains undecaying and immeasurable happiness in complete union with the soul. The soul is identical with the various gods and powers.
Having bid peace to all creatures and gone to the forest, then having put aside objects of sense, from out of one's own body one should perceive this, who has all forms, the golden one, all-knowing, the final goal, the only light."24

The means of attaining the unity of the One is the sixfold yoga of breath control (pranayama), withdrawal of the senses (pratyahara), attention (dhyana), concentration (dharana), contemplation (tarka), and meditation (samadhi).
When one sees the brilliant maker, lord, person, the God-source, then, being a knower, shaking off good and evil, the sage makes everything one in the supreme imperishable.25

When the mind is suppressed, one sees the brilliant soul, which is more subtle than the subtle; having seen the soul oneself, one becomes selfless and is regarded as immeasurable, without origin - the mark of liberation (moksha). By serenity of thought one destroys good and evil action (karma). In selflessness one attains absolute unity. The sound Aum may be used. Meditation is directed to the highest principle within and also outer objects, qualifying the unqualified understanding; but when the mind has been dissolved, there is the bliss witnessed by the soul that is the pure and immortal Spirit. But if one is borne along by the stream of the qualities, unsteady, wavering, bewildered, full of desire, and distracted one goes into self-conceit. Standing free from dependence, conception, and self-conceit is the mark of liberation.

The influence of Buddhism can be seen in the description of liberation from one's own thoughts. As fire destitute of fuel goes out, so thought losing activity becomes extinct in its source. What is one's thought, that one becomes; this is the eternal mystery. By the serenity of thought one destroys good and bad karma; focused on the soul, one enjoys eternal delight. The mind is the means of bondage and release. Though the sacrificial fire is still important, meditation has become the primary means of liberation. The Mahanarayana Upanishad is a long hymn to various forms of God with prayers for everything from wealth to liberation. At one point the author identifies with the divine light:
I am that supreme light of Brahman which shines as the inmost essence of all that exists. In reality I am the same infinite Brahman even when I am experiencing myself as a finite self owing to ignorance. Now by the onset of knowledge I am really that Brahman which is my eternal nature. Therefore I realize this identity by making myself, the finite self, an oblation into the fire of the infinite Brahman which I am always. May this oblation be well made.26

The Jabala Upanishad, which is quoted by Shankara, gives a description of the four stages of religious life for a pious Hindu. Yajnavalkya suggests that after completing the life of a student, a householder, and a forest dweller, let one renounce, though one may renounce while a student or householder if one has the spirit of renunciation. Suicide apparently was not forbidden, for to the one who is weary of the world but is not yet fit to become a recluse, Yajnavalkya recommends a hero's death (in battle), fasting to death, throwing oneself into water or fire, or taking a final journey (to exhaustion). The wandering ascetic though wearing an orange robe, with a shaven head, practicing non-possession, purity, nonviolence, and living on charity obtains the state of Brahman. The Vajrasuchika Upanishad claims to blast ignorance and exalts those endowed with knowledge. It raises the question who is of the Brahmin class. Is it the individual soul, the body, based on birth, knowledge, work, or performing the rites? It is not the individual soul (jiva), because the same soul passes through many bodies. It is not the body, because all bodies are composed of the same elements even though Brahmins tend to be white, Kshatriyas red, Vaishyas tawny, and Sudras dark in complexion. It is not birth, because many sages are of diverse origin. It is not knowledge, because many Kshatriyas have attained wisdom and seen the highest reality. It is not work, because good men perform works based on their past karma. It is not performing the rites, because many Kshatriyas and others have given away gold as an act of religious duty. The true Brahmin directly perceives the soul, which functions as the indwelling spirit of all beings, blissful, indivisible, immeasurable, realizable only through one's experience. Manifesting oneself directly through the fulfillment of nature becomes rid of the faults of desire, attachment, spite, greed, expectation, bewilderment, ostentation, and so on and is endowed with tranquillity. Only one possessed of these qualities is a Brahmin. This flexible viewpoint indicates that the caste system may not yet have been as rigid as it was later to become. Although as the major teachings passed down orally from the century before the Buddha, the Upanishads don't tell us too much about the worldly society of India, they do express a widespread mysticism and spiritual life-style that was to prepare the way for the new religions of Jainism and Buddhism as well as the deepened spirituality and mystical philosophies of Hinduism. The values

of the teachers and ascetics of this culture that has been likened to the New Thought movement of the recent New Age philosophy were spiritual and other worldly, but if they did not do much to improve the whole society, at least they did not do the harm of the conquering Aryans. A personal educational system of spiritual tutoring for adults developed, and individuals were encouraged to improve themselves spiritually as they gave and received charity. (When renouncing they gave to charity; then they accepted charity for basic sustenance.) The rituals of animal sacrifices were de-emphasized, and knowledge became greatly valued, especially self-knowledge. The doctrine of reincarnation made the sacrifices for a better life now or in the future eventually give way to the higher spiritual goal of liberation from the entire cycle of rebirth. Thus austerity and meditation became the primary methods of spiritual realization.

Notes
1. Rig Veda tr. Ralph T. H. Griffith, II:20:6-8. 2. Ibid. IV:17:10-11. 3. Ibid. VII:86:5-6. 4. Ibid. I:100:18. 5. Ibid. X:90:12. 6. Ibid. X:117:1-2. 7. Ibid. X:71:2. 8. Atharva Veda, W. D. Whitney, 14:2-71. 9. Atharva Veda 12:1:1-17, 32-36, 47-48, 59-63 tr. Raimundo Panikkar The Vedic Experience: Mantramanjari, p. 123-129. 10. Bhattacharji, Sukumari, Literature in the Vedic Age, Vol. 2, p. 109. 11. Taittiriya Aranyaka 10:63:1. 12. Brihad-Aranyaka Upanishad tr. Robert E. Hume, 1:3:28. 13. Ibid. 3:2:13. 14. Brihad-Aranyaka Upanishad tr. S. Radhakrishnan, 3:9:26. 15. Chandogya Upanishad tr. Robert E. Hume, 4:1:1. 16. Chandogya Upanishad tr. S. Radhakrishnan, 6:11:3. 17. Taittiriya Upanishad 2:1:1. 18. Aitareya Upanishad tr. S. Radhakrishnan, 3:1:2. 19. Isha Upanishad English version by Sanderson Beck 6-8. 20. Mundaka Upanishad English version by Sanderson Beck 1:2:10. 21. Ibid. 1:2:11-12. 22. Prashna Upanishad English version by Sanderson Beck 1:3. 23. Ibid. 3:3. 24. Maitri Upanishad tr. S. Radhakrishnan, 6:8. 25. Ibid. 6:18. 26. Mahanarayana Upanishad tr. Swami Vimalananda, 1:67.

Mahavira and Jainism


Parshva Mahavira Jainism This chapter has been published in the book INDIA & Southeast Asia to 1800. For ordering information, please click here.

The legendary founder of Jainism was called Rishabha, but claims that he lived many millions of years ago are obviously exaggerated. This first Tirthankara (literally "maker of the river-crossing") is said to have invented cooking, writing, pottery, painting, and sculpture, the institution of marriage and ceremonies for the dead. Not much else is recorded about Rishabha and the next twenty Tirthankaras, but the ancient Jaina tradition that there were ascetic religious teachers in India before the coming of the Vedic Aryans is likely from evidence found in the Harappan culture. The twenty-second Tirthankara, Arishtanemi, is mentioned in the Kalpa Sutra. All of the Tirthankaras were Kshatriyas, and Arishtanemi was the son of King Ashvasena of Varanasi (Benares) and cousin of Krishna, who is supposed to have lived during the great Bharata war probably about 900 BC. According to legend Krishna negotiated his marriage to princess Rajamati. However, when Arishtanemi discovered the great number of deer and other animals to be sacrificed at his wedding, he changed his mind to prevent their slaughter, brooded over the cruelty and violence of human society, and soon renounced the world to seek and find enlightenment.

Parshva
The twenty-third Tirthankara, Parshva, probably lived in the eighth century BC. Legends connect him with snakes, one of whom he saved from fire when a Brahmin ascetic was about to burn a log where it was hiding. He married a princess, and up to the age of thirty he lived in great splendor and happiness as a householder. Then he gave up all his wealth to become an ascetic. After 84 days of intense meditation he became enlightened and taught as a saint for seventy years. Parshva was called "Beloved" and organized an order (samgha) of monks, nuns, and lay votaries of many thousands, though the numbers are probably exaggerated. He had eight or ten disciples (ganadharas) according to different sources. His religion was open to all without distinction of caste or creed, and women were a large part of the order. He allowed his followers to wear an upper and lower garment. The main emphasis of Parshva was on the first vow of non-injury (ahimsa) or abstinence from killing any living beings. The other three vows Parshva required were truthfulness, not to steal, and freedom from possession. These vows are exactly the same as the first four vows of the sannyasins of the Vedic tradition who renounce the world. The Brahmanic fifth vow of liberality could not be practiced by mendicants without possessions. Two centuries later during the life of Mahavira there were still followers of Parshva, and they are mentioned in Buddhist texts as well as in Jaina scriptures. In addition to Brahmanical sects of ascetics like those described in the Upanishads who acknowledged the authority of the Vedas, new shramana (ascetic) sects were appearing which challenged the Vedas and their rituals, emphasizing ethics and allowing those of any caste and women to renounce the world as well.

Mahavira
Before turning to Mahavira and the Buddha, let us briefly examine a few of the other teachers who appeared in India in that spiritually rich sixth century BC. Purana Kassapa was a respected teacher who promulgated a no-action theory (akriyavada). Once he explained to King Ajatashatru that there is no guilt for causing grief or torment or killing, robbing, etc., and no merit for offering sacrifices, self-mastery, or speaking truth; because the soul is passive, no action can affect it. Nothing can defile one nor purify one. Purana Kassapa claimed that only an infinite mind could comprehend a finite world, and it was said that he could perceive anything. The Buddha even credited Kassapa and other heretical teachers with the ability to know where a particular dead person was reborn.

Another esteemed religious leader was Pakudha Katyayana, who may have been the one who asked Pippalada in the Prashna Upanishad about the roots of things. His doctrine classified everything into seven categories: earth, water, fire, air, pleasure, pain, and soul, all of which are eternal. Like Kassapa, Katyayana denied the reality of action, asserting that the soul is superior to good and evil and untouched by any change. His doctrine was called Eternalism by Mahavira and the Buddha, who both considered it another theory of non-action. The founder of materialism in India was Ajita Keshakambalin. He found no merit in sacrificing or offering or doing good either, because nothing exists but the material world - no other world, no afterlife, no benefit from service, no ascetics who have attained enlightenment or perfection. When a person dies, the body returns to earth, fluids to water, heat to fire, and breath to air, the senses into space, and no individuality remains. He criticized the view of Katyayana and others that the soul existed independently of the body. Ajita saw the individual as a whole, which the apprehending mind can conceive. Mahavira criticized Ajita's philosophy for encouraging people to kill, burn, destroy, and enjoy the pleasures of life, but actually Ajita taught people to respect life and honor the living while they are alive rather than death and those who are dead. The leader of the agnostics (Ajnanavada) was Sanjaya Belatthiputta. He found so many contradictory views of the soul and body current that he believed it was better to realize that one is ignorant of these things than to adopt one folly or another. His followers were described as wriggling out of answering questions like an eel and were criticized by Jainas for walking around in ignorance. However, in disregarding speculative questions he did attempt to focus the attention of his many followers on the attainment and preservation of mental equanimity. Sanjaya may have prepared the way for Mahavira's doctrine of antinomies (syadvada) and the Buddha's method of critical investigation (vibhajyavada), for they both found that there could be no final answers to some of the difficult questions of cosmology, ontology, theology, and eschatology. The leader of the Ajivaka sect at this time, Mankhali Gosala, became closely associated with Mahavira. Gosala traveled with Mahavira for six years, but then he left because of doctrinal differences and was the leader of the Ajivaka sect for sixteen years in Savatthi at the pottery workshop of the woman Halahala. Gosala taught a theory of transformation through re-animation like the seeds of plants. Humans are purified through transmigration, and the complete cycle of reincarnation periods is said to be eighty-four hundred thousand, possibly the origin of the term "wheel of eighty-four." He believed that everything was pre-destined, and nothing could change fate. Thus he denied the usefulness of effort or manly vigor, rationalizing that these, like all things, are unalterably fixed and predetermined. Everything acts according to its own nature, and nature is a self-evolving activity making things come to pass and cease to be. Gosala believed that karma is independent of individual will and follows its own logic. He categorized humanity into six groups and put himself with only two other individuals in the "supremely white" category. He described eight stages of life from babyhood to renunciation, and his followers practiced the fourfold discipline of asceticism, austerity, comfort-loathing, and solitude. Although criticized by Jainas and Buddhists as amoral, Gosala taught that although it was predetermined, it was still one's duty to be lawful, not trespass on other's rights, make full use of one's liberties, be considerate, pure, abstain from killing, be free from earthly possessions, reduce the necessities of life, and strive for the best and highest of human potential. Aside from the determinism one can find many similarities in the teachings of Gosala and Mahavira. They divided living beings into the same six categories, and both recommended nudity for the saints and believed in the omniscience of the released.

Mahavira was born in Kundapura near Vaishali. The traditional Jaina date for Mahavira's birth is 599 BC, but comparison with the life of Buddha and the Magadha kings Bimbisara and Ajatashatru indicate that his death at the age of 72 was probably about 490 BC. An elaborate legend is told in the Acharanga Sutra and in the Kalpa Sutra how he was conceived in the womb of the Brahmin Devananda, who had fourteen prophetic dreams but then after three lunar cycles divinely transferred to the womb of the Kshatriya Trishala, who also had the same fourteen prophetic dreams. These fourteen dreams are supposed to indicate that the child will become either an emperor or a great Tirthankara (prophet). This unbelievable story probably resulted from the Jaina tradition that all the Tirthankaras were Kshatriyas, perhaps converting his stepmother into a second mother. The father of Mahavira was King Siddartha; he and Trishala were both pious and virtuous followers of Parshva. Trishala was the sister of King Chetaka of Vaishali, the capital of a federation where the Jainism of Parshva was popular. King Chetaka had seven daughters, one of whom was initiated into the Jaina order of ascetics while the other six married famous kings, including King Shrenika (Bimbisara) of Magadha and Mahavira's own brother, Nandivardhana. Since the wealth of his father's kingdom had increased during the pregnancy, the child was called Vardhamana. He was raised in princely opulence and showed his courage as a child by mounting a charging elephant by the trunk and on another occasion picking up a large snake and casting it aside. For his courage and self-control in enduring the rules of penance, Vardhamana was given the name Mahavira, which means great hero. Jaina comes from jina meaning victor or conqueror. He probably received the usual education for an aristocrat in philosophy, literature, military and administrative sciences, and the arts. Mahavira married a princess named Yasoda, and they had a daughter, Anojja. She eventually married his nephew Jamali, who later caused a schism in the order. When Mahavira was 28 years old, both his parents died. He wanted to renounce the world; but to please his elder brother he agreed to live at home for two more years during which he practiced self-discipline, giving up all luxuries and giving charity to beggars every day of the last year. At the age of thirty Mahavira renounced all his wealth, property, wife, family, relatives, and pleasures. In a garden of the village Kundapura at the foot of an Ashoka tree, no one else being present, after fasting two days without water he took off all his clothes, tore out the hair of his head in five handfuls, and put a single cloth on his shoulder. He vowed to neglect his body and with equanimity to suffer all calamities arising from divine powers, people, or animals. Having already attained before marriage the first three levels of knowledge (knowledge from the senses and mind, knowledge from study, and knowledge from intuition), at this initiation it was said he attained the fourth level of knowledge that includes the psychological movements of all sentient beings. Thus Mahavira became homeless. As he was leaving the garden, a Brahmin beggar, who had missed out on the last year of Mahavira's almsgiving, asked him for alms; he gave him half of the garment on his shoulder. After thirteen months he gave up clothes altogether.
Neglecting his body, the venerable ascetic Mahavira meditated on his self, in blameless lodgings and wandering, in restraint, kindness, avoidance of sinful influence, chaste life, in patience, freedom from passion, contentment; practicing control, circumspectness, religious postures and acts; walking the path of nirvana and liberation, which is the fruit of good conduct. Living thus he with equanimity bore, endured, sustained, and suffered all calamities

arising from divine powers, men, and animals, with undisturbed and unafflicted mind, careful of body, speech, and mind.1

After a few months of wandering Mahavira went to an ashram in Moraga, where he was invited to spend the four-month rainy season by its abbot who was a friend of his father. Mahavira was assigned a hut with a thatched roof. The previous summer had been so hot that the grass in the forest was destroyed, and the cattle ran to eat the ascetics' grass huts. The other ascetics beat off the cattle, but Mahavira just let the cattle eat the thatched roof. The ascetics complained to the abbot, and so Mahavira decided to leave the ashram and spent the rainy season in the village of Ashtika. Reflecting upon this experience, Mahavira resolved to follow the fivefold discipline of never living in the house of an unfriendly person, usually standing with the body like a statue (kayostarga), generally maintaining silence, eating out of his hand as a dish, and not showing politeness to householders. Thus he practiced meditation and severe austerities. In the summer he would meditate in the sun or walk through sun-baked fields, and in winter he would meditate naked in the open air. Each year during the rainy season he stayed in one place. He walked quietly, carefully keeping his eyes on the ground so as to avoid stepping on any insects. He stayed in deserted houses, crematoriums, gardens, or any solitary place. What little food he ate he got from begging. If he saw any other beggar, animal or bird waiting for food at a house, he would silently pass by to another house. He fasted for fifteen days at a time and up to a month. He passed the second rainy season at Nalanda, where he met Gosala, who was impressed by Mahavira and joined him. Traveling with Gosala, his fasts now extended as long as two months. According to Jaina biographies of Mahavira, Gosala often insulted others and misbehaved, while Mahavira remained silent and still (in kayostarga). This brought upon them abusive behavior. In Choraga of Bengal they were taken for spies and imprisoned. Another time they were both tied up and beaten. In Kuiya they were once again imprisoned as spies but were released at the behest of two sisters. In the sixth year Gosala left Mahavira for six months; but he returned until the tenth year when he left Mahavira and proclaimed himself a prophet and leader of the Ajivika sect. Mahavira went to Vaishali where the republican chief Sankha rescued him from trouble caused by local children. In the eleventh year Mahavira was tested by a god named Samgamaka, who gave him terrible physical pain, accompanied him begging, and contaminated his food. Mahavira gave up begging and sat in meditation. For six months Samgamaka inflicted tortures on him, but unable to disturb him he finally fell at his feet and begged his forgiveness before returning to his own place. Government officials in Tosali took Mahavira for a thief and tried to hang him, but he was rescued in time. In the twelfth year Mahavira took a vow that he would fast until an enslaved princess with a shaven head and fettered feet, in tears and tired after three days fasting, would lean out a window and offer him boiled pulse. It was five months and twenty-five days before such an event occurred in Champa. While in this town a Brahmin questioned him about the soul and its characteristics. Mahavira explained that what one understands by the word "I" is the soul. In Chammani a bull strayed while grazing, and a cowherd asked Mahavira about it. Met with silence, the cowherd became enraged and pushed grass sticks into Mahavira's ears. Remaining peaceful and undisturbed, Mahavira continued his wanderings until eventually a physician noticed the condition, removed the painful plugs from his ears, and cured the wound with medicine.

Seeking the highest enlightenment, Mahavira meditated for six months sitting motionless, but he failed. He did penance in a cemetery when Rudra and his wife tried to interrupt him. Finally in the thirteenth year of this ascetic life while meditating after two and a half days of waterless fasting, Mahavira attained nirvana and the highest awareness called kevala or absolute knowledge. The first message of Mahavira after his enlightenment is recorded in the Buddhist text Majjhima Nikaya:
I am all-knowing and all-seeing, and possessed of an infinite knowledge. Whether I am walking or standing still, whether I sleep or remain awake, the supreme knowledge and intuition are present with me---constantly and continuously. There are, O Nirgranthas, some sinful acts you have done in the past, which you must now wear out by this acute form of austerity. Now that here you will be living restrained in regard to your acts, speech and thought, it will work as the nondoing of karma for future. Thus, by the exhaustion of the force of past deeds through penance and the non-accumulation of new acts, (you are assured) of the stoppage of the future course, of rebirth from such stoppage, of the destruction of the effect of karma, from that, of the destruction of pain, from that, of the destruction of mental feelings, and from that, of the complete wearing out of all kinds of pain.2

After attaining omniscience Mahavira attended a religious conference by the river Ijjuvaliya, but his first discourse had little effect. Then he traveled to another conference in the garden of Mahasena, where in a long discussion he converted eleven learned Brahmins, who had gone there to sacrifice. Breaking the tradition of speaking in Sanskrit, Mahavira spoke in the Ardhamagadhi dialect, and all the Jaina Agama scriptures are written in Ardhamagadhi. Hearing of a magician, the Brahmin Indrabhuti Gautama went to expose him; but as he approached the garden, Mahavira called him by name and reading his mind, said, "Gautama, you have a doubt in your mind about the existence of the soul." Then Mahavira explained how to interpret a passage in the Vedas so as to understand that, although categories of knowledge may disappear, this does not affect the existence of the soul. This mind-reading and wisdom convinced Indrabhuti of the omniscience of Mahavira. After hearing Mahavira's discourse on his essential teachings, Indrabhuti decided to renounce the world and was initiated by Mahavira into the religion. Having heard of his brother's defeat by Mahavira, Agnibhuti Gautama came to debate with Mahavira; but he too, won over by Mahavira's explanation of the reality of karma and the soul's bondage to it, also became initiated. According to tradition nine more scholars argued with Mahavira and were converted, becoming his eleven disciples. Jaina tradition also claims that these eleven brought along 4400 of their pupils into the new faith. Then Mahavira wandered in silence for sixty-six days until he reached Rajagriha, the capital of the powerful state Magadha. King Shrenika (Bimbisara) and his family attended, and he received satisfactory answers to his questions. Indrabhuti was quite learned and vain; but when an old man came to him for an explanation of a sloka Mahavira had quoted before becoming lost in meditation,

Indrabhuti could not explain it. When Mahavira explained it, all of Indrabhuti's pride fell away in the presence of the great ascetic. Mahavira organized his order into four groups of monks, nuns, male householders, and female householders. All those initiated had to take the five vows, which included the four vows of Parshva (nonviolence, truthfulness, non-stealing, and non-possession) plus chastity. After spending the rainy season at Rajagriha, Mahavira went to Vaishali, where he initiated his daughter and son-in-law Jamali and spent the next year's monsoon season. Perceiving telepathically that the king of Sindhusauvira wanted to meet him, Mahavira traveled there and initiated King Rudrayana into the religion of the Shramanas. Returning from this long journey through the desert of Sindhu, they suffered from lack of food and water but remained indifferent. At Benares a multi-millionaire and his wife were converted. Spending two more rainy seasons in Rajagriha twenty-five of King Shrenika's sons were initiated into the Shramana community. It was recorded that Ardraka Kumara, a non-Aryan prince, who knew his past births, traveled to Mahavira to join his order and on his way defeated in argument Gosala, Vedic Brahmins, and other ascetics. At Kaushambi Mahavira converted King Prodyota and several queens, who were admitted into the order of nuns. After spending a rainy season at Vaishali he went back to Rajagriha, where he converted many followers of Parshva's religion who adopted the fifth vow of the Shramana community as well. Later he convinced Keshi Kumara, the leader of the Parshva religion, that he was the 24th Tirthankara, and Keshi brought his disciples into the new order. A few years later his son-in-law Jamali left the Shramana order with his disciples to form the Vahurata sect; but it was not successful, and most of his disciples returned to Mahavira's order. A dispute arose when Mahavira said that Gosala was not omniscient. Hearing of it and approaching Mahavira, Gosala tried to explain to him that he was no longer his disciple, because he was a different soul, who had entered Gosala's body and founded a new religion. Mahavira asked why he was vainly trying to conceal his identity. The irate Gosala swore at him and abused two of the Jaina monks, according to tradition destroying them, although Mahavira had warned them not to argue with Gosala. However, the negative energy that Gosala aimed at Mahavira returned to himself. He said that he would cause Mahavira to die of a fever in six months. Mahavira replied that he would live on, but that Gosala would be struck by his own magical power and die from fever in seven days, which came to pass. Mahavira outlived Gosala by sixteen years, but the Ajivika sect Gosala founded lasted for many centuries. When Kunika (Ajatashatru) forcibly took over his father's kingdom of Magadha, he moved the capital to Champa, where many princes and townspeople adopted Mahavira's religion. Although Ajatashatru liked to listen to Mahavira, it did not stop him from gathering a large army and allies to attack and defeat the Vaishali confederacy in a major war that killed King Chetaka. Finally at the age of 72 Mahavira left his body and attained nirvana, liberated and rid of all karma, never to return again. His first disciple, Indrabhuti Gautama, died also at dawn the next morning.

Jainism
According to Jaina tradition nine of the eleven disciples attained the highest knowledge of kevala during Mahavira's lifetime, usually many years before their nirvana and final death. Indrabhuti Gautama, the first disciple, attained kevala and nirvana the same night Mahavira died. The other disciple, Sudharma, became the leader of the Nirgrantha community (Nirgrantha means unfettered

ones.) and attained kevala knowledge after twelve more years and died eight years later at the age of one hundred. Thus Sudharma led the Order (Samgha) for twenty years and was succeeded by Arya Jambu Swamy, who had been initiated at the age of 16, attained kevala knowledge twenty years later, and directed the community until his nirvana death when he was 80. According to Jaina tradition he is the last person to have attained omniscience and nirvana. The essential metaphysical ideas of Jainism are nine cardinal principles. The universe is divided into that which is alive and conscious (jiva) and matter which is not (ajiva). Jivas (souls) are either caught by karma (action) in the world of reincarnation (samsara) or liberated (mukta) and perfected (siddha). Though their number is infinite, jivas are individuals and each potentially infinite in awareness, power, and bliss. Matter (ajiva) is made up of eternal atoms in time and space which can be moved and stopped. The other seven principles explain the workings of karma and the soul's liberation from it. The soul (jiva) is attracted to sense-objects by the principle of ashrava which leads to the bondage (bandha) of the soul by karma, which covers up and limits the soul's natural abilities to know and perceive in its blissful state, resulting in delusions and a succession of births. The next two principles are virtue (punya) and vice (papa) by which all karma either works beneficially toward liberation or negatively toward bondage. The seventh principle samvara is how the soul prevents ashrava (the influx of karma) by watchfulness and self-discipline of mind, speech, and body. This eventually leads to nirjara, the elimination of karma. Finally moksha or liberation is attained. In one's last life at death, nirvana (literally "being extinguished") describes the end of worldly existence for the soul, which then rises to the highest heaven. Although Jainas believe that souls may have some lives as gods and goddesses in heavenly worlds or suffer in hell and become demon-like, there is no total God lifting up souls or punishing them in hell. Rather each individual jiva is responsible for itself and completely determines its own destiny, although these jivas do have the divine attributes of infinite knowledge, power, and bliss. This doctrine of individual responsibility makes Jainism a primarily ethical religion, as does the severity of their five vows of nonviolence, truthfulness, non-stealing, chastity, and non-possession. Ahimsa (nonviolence) means not injuring any living thing in any way, and the Jainas took it very seriously. Injuring an animal or causing anyone to do so was considered a sin. This meant walking carefully so as not to injure even the tiniest creatures. The mind had to be watched to prevent thoughts and intentions that might lead to quarrels, faults, pain, or any kind of injury. Similarly one's speech had to be carefully monitored. The Jaina must be careful in laying down their begging utensils so as not to hurt a living being, and food and water must be carefully inspected to make sure no living things are hurt or displaced. As with nonviolence one must not speak any lies nor cause any lies to be spoken nor consent to any lies being spoken. Thus the Nirgrantha (Jaina) speaks only after deliberation and renounces anger, greed, fear, and mirth so that no falsehoods will be uttered. This vow combined with nonhurting (ahimsa) meant that speech must be pleasant and not painful or insulting in any way. Silence as a discipline was observed most of the time. Non-stealing means that nothing must be taken that is not freely given. Thus the Nirgrantha begs only after deliberation and according to strict rules, consumes food and drink only after permission is granted, occupies only limited ground for short periods of time, continually renewing the grant to be there.

Chastity is the renunciation of all sensual pleasures. To achieve this discipline monks do not discuss women nor contemplate their lovely forms nor recall previously enjoyed pleasures nor occupy a bed or couch used by women, animals, or eunuchs. A Nirgrantha does not eat and drink too much nor drink liquor nor eat highly seasoned food. Finally all attachments must be renounced, even to the delight in agreeable sounds or being disturbed by disagreeable ones. Similarly with all the five senses, one may not be able to avoid all experiences, but one is not to be attached to the agreeable ones, for those who acquiesce and indulge in worldly pleasures are born again and again. By these disciplines the wise avoid wrath, pride, deceit, greed, love, hate, delusion, conception, birth, death, hell, animal existence, and pain. In order to find liberation four things must be attained: human birth, instruction in the teachings, belief in them, and energy in self-control. This meant freeing oneself from family bonds, giving up acts and attachments, and living self-controlled towards the eternal. Collecting alms one may be insulted and despised, but the wise with undisturbed mind sustains their insults and blows, like an elephant in battle with arrows, and is not shaken any more than a rock is by the wind. The sage lives detached from pleasure and pain, not hurting and not killing; bearing all, one's luster increases like a burning flame as one conquers desires and meditates on the supremacy of virtue, though suffering pain. The great vows, which are a place of peace, the great teachers, and the producers of detachment have been proclaimed by the infinite victor (Jina), the knowing one, as light illuminating the three worlds (earth, heaven, and hell). The unfettered one living among the bound should be a beggar, unattached to women, and speak with reverence, not desiring this or the next world. The dirt of former sins committed by a liberated mendicant walking in wisdom, who is constant and bears pain, vanishes like the tarnish from silver in the fire. Free from desire with conquered sensuality, one is freed from the bed of pain like a snake casts off its skin. Renouncing the world, the sage is called "the maker of the end," for that one has quit the path of births. The soul cannot be apprehended by the senses, because it possesses no corporeal form and thus is eternal. The fetters on the soul are caused by bad qualities, which cause worldly existence. The golden rule is a part of the Jaina teachings and is extended to all living beings:
Having mastered the teachings and got rid of carelessness, one should live on allowed food, and treat all beings as one oneself would be treated; one should not expose oneself to guilt by one's desire for life; a monk who performs austerities should not keep any store.3

Once a disciple of Parshva, the 23rd Tirthankara, asked Gautama why Mahavira taught five vows instead of four. Earlier chastity was practiced as part of non-possession or detachment, but Keshi also explained that the first saints were simple and slow of understanding; they could practice the teachings better than they could understand them. The last saints were prevaricating and slow of understanding; though they might understand them, they had difficulty practicing them. Those in between were simple and wise; they easily understood and practiced them. The three gems of Jainism are right attitude, right knowledge, and right conduct. The right attitude takes an unbiased approach, believes in the nine essential principles, and uses discriminating perception. Right knowledge proceeds through the five stages of sense perception, study, intuition, clairvoyance, and omniscience (kevala). Right conduct or character comes from self-discipline,

renunciation, and pure conduct in practicing the five major vows. The rationale for self-discipline is explained in the Uttaradhyayana
Subdue yourself, for the self is difficult to subdue; if your self is subdued, you will be happy in this world and the next. Better it is that I should subdue myself by self-control and penance, than be subdued by others with fetters and corporal punishment.4

The rules for walking, sitting, begging for food, and evacuating one's bowels were very strict. In order to avoid causing anyone else even to do injury in preparing food, for example, monks must not accept food that is especially prepared for them. The monk must not encourage a lay person to give alms by playing with their children, giving information, praising charity, declaring one's family, expatiating on one's misery, curing the sick, threatening, showing one's learning, and so on. Attending a sacrifice performed by a Brahmin, a sage named Jayaghosha explained that a true Brahmin is one who has no worldly attachment, who does not repent being a monk, who delights in noble words, who is exempt from love, hate, and fear, who subdues oneself and reaches nirvana, who thoroughly knows living beings and does not injure them, who speaks no untruth from anger or fun or greed or fear, who does not take anything that is not given, who does not love carnally divine, human, or animal beings in thought, words, or action, who is undefiled by pleasure as a lotus growing in water is unwetted, who is not greedy, lives unknown with no house or property or friendship with householders, who has given up former connections with relations, and who is not given to pleasure. Showing that character and actions are more important to what one is than outward symbols or birth and color in regard to caste, Jayaghosha declared,
The binding of animals, all the Vedas, and sacrifices, being causes of sin, cannot save the sinner; for one's works are very powerful. One does not become a Shramana by the tonsure, nor a Brahmin by the sacred syllable aum, nor a Muni by living in the woods, nor a Tapasa by wearing kusha-grass and bark. One becomes a Shramana by equanimity, a Brahmin by chastity, a Muni by knowledge, and a Tapasa by penance. By one's actions one becomes a Brahmin or a Kshatriya or a Vaisya or a Sudra.5

Then Jayaghosha warned the Brahmin that there is a kind of glue in pleasure. Those who are not given to pleasure are not soiled by it, but those who love pleasures wander around in Samsara (reincarnation) and are not liberated. He said that if you take two clods of clay, one wet and one dry, and fling them against the wall, the wet one will stick to it. So the foolish are fastened to karma by their pleasures; but the dispassionate are not, just as the dry clay does not stick to the wall. Mahavira's theory of knowledge (syadvada) is relativistic and tentative to allow for the relativity of this world. Anything may be or not be or be indescribable or any combination of these to allow for various perspectives.

Mahavira taught 73 methods for exertion in goodness by which many creatures, who believed in and accepted them, studied, learned, understood, and practiced them, and acted according to them, obtained perfection, enlightenment, deliverance, beatitude, and an end to all misery. Briefly they are: longing for liberation, disregard of worldly objects, faith in the law, obedience to other monks and the guru, confession of sins, repenting to oneself and the guru, moral purity, adoration of the 24 Jinas, expiation, meditating without moving the body, self-denial, praises and hymns, time discipline, penance, asking forgiveness, study, recitation, questioning, repetition, pondering, discourse, sacred knowledge, concentration, control, austerity, cutting off karma, renouncing pleasure, mental independence, using unfrequented lodgings, turning from the world, not collecting alms in only one district, renouncing useful articles, renouncing food, overcoming desires, renouncing activity and the body and company, final renunciation, conforming to the standard, doing service, fulfilling all virtues, freedom from passion, patience, freedom from greed, simplicity, humility, sincerity of mind and religious practice and action, watchfulness of mind and speech and body, discipline of mind and speech and body, possession of knowledge and faith and conduct, subduing the five senses, conquering anger and pride and deceit and greed and wrong belief, stability, and freedom from karma. In disciplining the mind, speech, and body, Jainas often stood in one position for a long time. Meditation might focus on such thoughts as the impermanence of worldly things, human helplessness, transitory quality of human relations, aloneness, separateness of the conscious soul from the unconscious body, the impurity of the body, how attachment binds the soul by karma, how good thoughts may release the soul, how karma may be eliminated, the difficulty of attaining perfection, and how the teachings may save one. Mahavira's travels spread Jainism to various parts of northern India, and later migrations of monks enabled the religion to take hold in most of India. A poetic work on the rules of behavior for monks by Arya Sayyambhava written about 400 BC expresses concern that an act might "undermine the prestige of the Jaina order."6 This lapse of humility, one of the main virtues emphasized in this work, does indicate that Jainism was very likely respected by many. The examples of these extremely conscientious ascetics surely must have had their affect on people wherever they went; since they were homeless, they traveled constantly. Though they seem to have argued over doctrinal differences, no major schism occurred in the religion until the first century CE, and that was only over whether monks ought to go naked or whether they could wear a garment. In evaluating the ethics of Jainism we must keep in mind that the ascetic monks and nuns were probably far outnumbered by the householders, who practiced a minor version of the five vows. The primary goal of those who have renounced the world is spiritual liberation (moksha) from the wheel of reincarnation (samsara). Thus their lives were essentially motivated by this intention of removing their souls from the world. Though they lived lightly on the Earth, using as little of its resources as possible, they were still dependent on lay people for their meager survival needs. The complete focus on this other-worldly goal does seem to prevent them from contributing much to society except their example of self-discipline and possibly some teaching. Yet the lay people, who practiced Jainism while earning a living and providing for their families, were contributing to society while doing their best not to harm others or any living creature. Thus they were vegetarians and, if true to the teachings, lived profoundly ethical lives. Although they provided examples of peace, Jainas often supported the wars that were common in ancient India. Their individual ethic somehow was not able to expand into a larger social ethic to convert society as a whole to the nonviolence they practiced as individuals.

The extremity of their ascetic disciplines seems to have disregarded personal pleasures and happiness so much that the religion never became as popular as Hinduism or Buddhism, although it managed to persist in substantial numbers. Jainism has contributed a marvelous example of individual harmlessness to our world, and though it may not be a complete solution to all human problems, it provided a spiritual path for those seeking liberation and an outstanding model of selfdiscipline and reverence for all life.

Notes
1. Acharanga Sutra tr. Hermann Jacobi, 2:15:24. 2. Majjh. I, p. 92-93 quoted in Jain, K. C, Lord Mahavira and His Times, p. 56-57. 3. Sutrakritanga tr. Hermann Jacobi, 1:10:3. 4. Uttaradhyayana tr. Hermann Jacobi, 1:15-16. 5. Ibid., 25:30-33. 6. Sayyanmbhava, Arya, Dasa Vaikalika Sutra, 5B:12.

Buddha and Buddhism


Siddartha Gautama Buddha Doctrine (Dharma) Dhammapada Questions of King Milinda Community (Sangha) This chapter has been published in the book INDIA & Southeast Asia to 1800. For ordering information, please click here. The oldest known date in the history of India is the death of the one called Buddha in 483 BC, and even that date is somewhat controversial. Buddha means "one who is intuitive, awakened, or enlightened." The famous historical person known as Buddha was also called the Tathagata, which means "the one who has come thus," and Shakyamuni, which means "the sage of the Shakya tribe." He is said to have lived eighty years, and thus was probably born in 563 BC.

Siddartha Gautama
His father Suddhodana of the Gautama clan was elected king of the Shakya tribe by its five hundred families just south of the Himalaya mountains in the realm of influence of the powerful Kosala monarchy. The son was born in the Lumbini garden and named Siddartha, which means "he who has accomplished his aim." Many myths and legends surround the birth of Siddartha, but most of these seem to have been developed centuries later in the Jatakas. A famous seer named Asita predicted that the child would either become a great king or, if he left home, a great teacher. His mother Maya died seven days after giving birth, and her younger sister Mahapajapati, who was also married to Suddhodana, became his foster mother. By all accounts Siddartha was raised amid the finest luxuries of the time. Later he said that three palaces had been built for him - one for hot weather, one for cold, and one for the rainy season. His clothes were of the finest silk. When he walked on the grounds, someone held a white umbrella over his head. Even the servants were well fed, and music was played only by beautiful women.

Having demonstrated his skill in archery, Siddartha chose Yasodhara to be his wife, and they were married when he was about sixteen years old. For the next thirteen years he continued to live in luxury with his wife and concubines. Then about the time of the birth of his son Rahula, the famous four signs occurred. According to legend, his father had tried to prevent his princely son from experiencing any suffering or sorrow or religious contact so that he would become a king rather than a spiritual teacher. However, one day while traveling outside the palace gates, Siddartha happened to come across an old man for the first time in his life. He was appalled at the wrinkles and decrepitude. On another occasion he happened to observe a sick person and learned about the loathsome nature of disease. The third sign came when he witnessed a funeral procession and was able to see the lifeless corpse that was being carried. The suddenness of these three experiences set him thinking about the transitoriness of human life. Finally he came upon a religious ascetic, who had renounced the world to seek enlightenment, a common occupation for Kshatriyas like himself as well as for Brahmins. With the birth of his son he had fulfilled his obligation to continue his family line and decided that he too must renounce his kingdom and seek a way out of the human miseries of old age, sickness, and death. So he took off his silk garments and put on the coarse clothes of an ascetic and went south to Magadha seeking enlightenment. While begging for his food in Rajagriha, the capital city of Magadha, his princely demeanor was observed by King Bimbisara (Shrenika). The king went to see Siddartha to find out who he was and what he was doing. Siddartha told him that he was purifying himself in order to achieve nirvana, and he promised to teach the king after he attained enlightenment. Like the sages of the Upanishads, Siddartha practiced yoga and meditation. At Vaishali to learn meditative concentration he studied with Alara Kalama, who was said to have had hundreds of disciples. Siddartha soon learned how to reach the formless world, but still having mental anxieties he decided not to become a disciple of Alara Kalama. Nor did he become a disciple of his second teacher, Uddaka Ramaputra, after he attained the higher state of consciousness beyond thought and non-thought. Still not satisfied, Siddartha decided to practice the path of extreme austerities, and in this quest he was joined by the sage Kaundinya and four others. He pressed his tongue against his palate to try to restrain his mind until the perspiration poured from his armpits. He restrained his breath and heard the violent sounds of wind in his ears and head. He went into trances, and some thought he was dead. He fasted for long periods of time and then decided to try limiting his food to the juice of beans and peas. As his flesh shrank, the bones almost stuck out of his skin so that he could touch his spine from the front; after sitting on the ground his imprint looked like a camel's footprint. For six years Siddartha practiced such austerities, but instead of achieving superhuman knowledge and wisdom he only seemed to get weaker and weaker. Finally he thought that there might be a better way to attain enlightenment. He remembered how, while his father was working, he would sit in the shade of an apple tree free of sensual desires. Perhaps in concentrating his mind without evil ideas and sensual desires he should not be afraid of a happy state of mind. However, to gain the strength he felt he needed for this concentration he decided to start eating again. When he gave up practicing the extreme austerities, the five mendicants who were with him became disillusioned and left him, saying that Gautama lives in abundance and has given up striving. Siddartha reasoned that a life of penance and pain was no better than a life of luxury and pleasure, because if penance on Earth is religion, then the heavenly reward for penance must be irreligion. If

merit comes from purity of food, then deer should have the most merit. Those who practice asceticism without calming their passions are like a man trying to kindle fire by rubbing a stick on green wood in water, but those who have no desires or worldly attachments are like a man using a dry stick that ignites. Regaining his strength from normal eating of the food he begged, Siddartha once again practiced meditation. Now he easily attained the first stage of joy and pleasure, then a joyful trance arising from concentration with serenity and the mind fixed on one point without reasoning and investigation. The third stage produced equanimity to joy and aversion in a mindful, happy state. In the fourth stage pleasure and pain were left behind in a mindful purity. With his mind thus concentrated and cleansed he directed it to the remembrance of former existences from previous births, also perceiving cycles of evolution and dissolution of the universe. Then he directed his mind to the passing away and rebirth of beings, perceiving how the karma of evil actions, words, and thoughts leads to rebirth in miserable conditions and suffering in hell; but those beings leading good lives are reborn in a happy state in a heavenly world. Finally directing his mind to the means of ultimate release Siddartha realized that there is pain, a cause of pain, the cessation of pain, and a way that leads to that cessation of pain. Thus his mind was emancipated from sensual desires, the desire for existence, and ignorance. According to legend this whole process occurred in one night after he had decided to sit under a tree until he became enlightened or died. It was also said that he was tested by Mara, the tempter, but Siddartha could not be swayed from his purpose. Thus darkness and ignorance were dispelled by the light as Siddartha Gautama became enlightened and was henceforth known as the Buddha.

Buddha
Having gained this doctrine, the Buddha thought how difficult it would be for humanity to understood because of their attachments and lust. Trying to teach it to them would be vexation for him. However, the god Brahma asked him to teach the doctrine, because some people, who were not too impure, were falling away from not hearing the teachings. Then the Buddha in pity for beings surveyed their conditions and saw some of little impurity whom he could teach. At first he thought of his former teachers Alara Kalama and Uddaka, but in his clairvoyant awareness he realized that both of them had just died in the last few days. Then he decided to teach the five mendicants who had been with him in their striving. Perceiving that they were in the deer park at Benares, he decided to go there. Along the way he met an Ajivika ascetic named Upaka, who when told of the Buddha's enlightenment, merely said that he hoped that it was so and went his way. When the five mendicants saw Siddartha Gautama, they thought they would not rise in respect but would offer him a seat. However, as the Buddha arrived, they spontaneously greeted him as a friend. They still criticized him for living in abundance, but the Buddha explained that he does not live in abundance. He spoke to them as one enlightened, and they had to agree that he never had spoken to them in that manner before. While he admonished two of them, the other three went off to collect alms; then he spoke with those three while the other two went for alms. In this way all five soon attained insight and the supreme peace. In this deer park at Benares the Buddha gave his first sermon in which he explained that the two extremes are not to be practiced by the one who is enlightened - what is joined with the passions and luxury which is low, vulgar, common, ignoble, and useless, nor what is joined with self-torture which is painful, ignoble, and useless too. Avoiding these two extremes the enlightened follow the

middle path which produces insight and knowledge and leads to peace, wisdom, enlightenment, and nirvana. Buddha then expounded the four noble (aryan) truths of his doctrine.
Now this, monks, is the noble truth of pain: birth is painful; old age is painful; sickness is painful; death is painful; sorrow, lamentation, dejection, and despair are painful. Contact with unpleasant things is painful; not getting what one wishes is painful. In short the five groups of grasping are painful. Now this, monks, is the noble truth of the cause of pain: the craving, which leads to rebirth, combined with pleasure and lust, finding pleasure here and there, namely the craving for passion, the craving for existence, and the craving for non-existence. Now this, monks, is the noble truth of the cessation of pain: the cessation without a remainder of craving, the abandonment, forsaking, release, and non-attachment. Now this, monks, is the noble truth of the way that leads to the cessation of pain: this is the noble eightfold way, namely, correct understanding, correct intention, correct speech, correct action, correct livelihood, correct attention, correct concentration, and correct meditation.1

The Buddha declared that Kaundinya had understood the doctrine, and he welcomed him as the first monk in the community by saying, "Come, monk, well proclaimed is the doctrine; lead a religious life for making a complete end of pain."2 After further instruction the other four mendicants were also admitted into the community (sangha). Then the Buddha preached to the five that the body, perceptions, feelings, the mind, and even discriminating consciousness are not the self or soul. By turning away from the body, perceptions, feelings, mind, and discriminating consciousness, one becomes free from craving and emancipated. Life then becomes religious and is no longer under finite conditions. Yasa, the son of a wealthy guildmaster, lived in luxury at Benares, and like Siddhartha he became disgusted with his palace attendants. After hearing the Buddha's doctrine he left home and became the first lay disciple in the new community. The first women to become lay disciples were Yasa's mother and former wife. They were soon followed by four friends of Yasa and then fifty more. The Buddha then suggested that the sixty disciples wander around separately to preach the doctrine so that others may be liberated from the fetters of illusion, while he went to Uruvela in Magadha. There thirty men of royal blood had entered the forest with their 29 wives and a courtesan for the one who was not married. When the courtesan ran off with their gold, silver, and gems, they all went to search for her and found the Buddha. He asked them if it was more important to seek for that woman or for themselves. When they agreed that their selves were more important, they sat down so that the Buddha could teach them how to seek within themselves. Shakyamuni was sitting under a banyan tree when a Brahmin named Drona approached him in awe, asking if he was a god. The Tathagata said no. The Brahmin asked if he were a kind of nature spirit

(gandharva or yaksha), but again the Buddha denied it. When he asked if he were a human, he denied that too. Finally Drona asked him if he was neither divine nor non-human nor human, then what was he? The reply was that he is Buddha (awake). Shubha, a Brahmin student, asked the Buddha why humans differed so much in birth, intelligence, health, and so on. Shakyamuni explained that beings are heirs of karma, the consequences of their actions. Evildoers may experience happiness until their deeds ripen, and the good may experience bad things until their good deeds ripen. The pure and the impure create their own destinies; no one can purify another. Also living in this region were three Brahmin brothers of the Kashyapa family. They were ascetics with matted hair over the age of seventy and were the most respected religious leaders in Magadha with a total of about one thousand disciples. The Buddha spoke with the oldest, Uruvilva Kashyapa, but it was difficult for him to accept that such a young man could be so holy. Finally the Buddha used his mystic powers, and convinced of the Buddha's superiority Uruvilva decided to follow him. The Buddha suggested that they ask his five hundred followers what they wanted to do, and they all decided to join as well, shaving their hair and beards and throwing their ceremonial utensils into the river. The two Kashyapa brothers saw the implements in the river and eventually joined as well with their disciples. On the way to Rajagriha the Buddha and the thousand disciples saw the volcanic mountain Gayashirsa with its glowing fire. The Buddha preached his sermon on fire - how the sensations, perceptions, thoughts, and actions are burning with the poisons of covetousness, anger, and ignorance. At the capital he preached to King Bimbisara about the triple doctrine of charity, precepts, and good works. The king declared that all five of his wishes had been fulfilled - that he might be king, that a Buddha would come to his kingdom, that he would meet him, be instructed by him, and understand the teachings. After the sermon King Bimbisara donated a bamboo grove near the capital as a site for a monastery. Also at Rajagriha lived the agnostic Sanjaya, who also had many disciples under two named Shariputra and Maudgalyayana, who were seeking enlightenment and a better teacher. Shariputra observed Assaji (one of the first five mendicants in the community) begging and learned of the Buddha's teachings. He told Maudgalyayana, and they told the two hundred fifty disciples of Sanjaya. Even though Sanjaya tried three times to stop them from going away, they all went to find the Buddha, who greeted them with the revelation that these two would become his greatest disciples. Within two weeks of joining the community both Shariputra and Maudgalyayana had become enlightened. In meditating Maudgalyayana had trouble with drowsiness and falling asleep. The Buddha suggested several remedies including laying down for a while to sleep before resuming meditation. The uncle of Shariputra was a skeptic like Sanjaya and told the Buddha that he could not accept any conclusive doctrine. Shakyamuni simply asked him if he recognized his own doctrine as conclusive. Caught in self-contradiction, he realized the weakness and limitation of skeptical philosophy. Then the Buddha explained the law of causation in human life. Having heard that his son had become a Buddha, King Suddhodana sent Udayin to invite Shakyamuni to the capital at Kapilavastu. Udayin was converted to the new religion, and Shakyamuni returned to his home town. His father criticized him for begging for food when he was rich enough to feed thousands of followers. Shakyamuni replied that mendicancy was the correct custom for his line, by which he meant the line of Buddhas. Verbal discussions were not enough to

win over people who had known him as a boy; so the Buddha used his mystical powers to convince them. Siddartha's half-brother Nanda was about to be declared crown prince and married to Sundari, the most beautiful woman in the kingdom, but he decided to join the community instead. However, he could not help thinking about Sundari; so the Buddha gave him a vision of hundreds of heavenly maidens, though this was later criticized by others as a wrong motivation for seeking enlightenment. Eventually Nanda repented of this motivation and asked the Buddha to dissolve his promise of these maidens, and Nanda attained enlightenment and became an arhat (a term meaning "worthy" or "honorable" used for disciples who attained the highest level of awareness). Siddartha's son Rahula was also admitted to the community at the age of ten, but later a rule was made that minors under twenty could not join the community without permission from their parents. Many Shakya nobles also joined the community at this time (according to legend 80,000) including Ananda, Anuruddha, Devadatta, Bhaddiya, and Kimbila. On the way to Buddha they were accompanied by their barber and slave, Upali. They sent him back to Kapilavastu with their jewels, but afraid of the Shakyas' reaction, he put them on a tree and rejoined the five aristocrats. Upali, who was of the lowest caste, was ordained first giving him seniority over the nobles he had served so that their Shakya pride might be moderated. Like Mahavira, the Buddha taught in the ordinary language of the people rather than in the aristocratic Sanskrit. Complaints that monks wandering around during the rainy season trampled the grass and destroyed living creatures led the Buddha to adopt the custom of staying in retreat during the three months of rain. After one of these retreats, a wealthy householder from Shravasti, who became known as Anathapindada ("Giver of alms to the unprotected"), confessed to the Buddha that he enjoyed his investing and business cares. Shakyamuni suggested that he be a lay disciple and continue his work and use it as a blessing for other people. So Anathapindada invited the Buddha to spend the next rainy season at Shravasti, the chief city in Kosala, where he purchased and built the Jetavana Monastery. Later when Anathapindada was dying of a painful illness, Shariputra went and taught him the mental concentration for the avoidance of pain usually only taught to monks; Anathapindada died in peace. The Buddha liked the Jetavana Monastery to be quiet, for he once dismissed Yashoja and five hundred monks for talking too loudly after they arrived. However, they went to another place near Vaishali and made great spiritual gains. Later when the Buddha traveled to Vaishali, he noticed that the area was illuminated. He told Ananda to invite Yashoja and the five hundred monks to the hall with the peaked roof. When they arrived, the Buddha was sitting in silent meditation; they too joined him in silent concentration. Every few hours Ananda approached the Buddha to ask him to greet these monks, but Shakyamuni remained silent and in the morning told Ananda that if he understood meditation better, he would not have kept asking him to greet the monks, who were likewise sitting in immovable concentration. A new monk once confessed to the Buddha for having eaten meat in his almsbowl, but the Buddha forgave those who ate meat that was not prepared for them. Their ethical principle was not to harm any living creature. Yet he criticized those who hunt and kill animals for sport and warned his followers not to accept any food from such blood-stained hands. After Shakyamuni's father died as a lay disciple, he declared that a lay disciple, whose mind is free from the poisons of lust, attachment, false views, and ignorance, is no different than anyone else who is free. Fearing a famine, the Shakya warrior chiefs agitated for a war with the Kolyas over water rights to the Rohini River. The Kolyas had built a dike to conserve water; when they refused

the Shakyas' demand to dismantle it, both sides prepared for war. Just before the battle was to begin, the Buddha spoke to both sides, asking them to compare the value of earth and water to the intrinsic value of people and the human blood they were about to spill. He told a parable about a decrepit demon, who fed on anger and took over a royal throne, becoming stronger as more anger was directed at him until the true king came and calmly offered to serve the throne, which led to the diminishment and disappearance of the anger demon. In this way the war was avoided. Krisha Gautami was stricken with grief when her only son died. Unable to find a physician who could bring him back to life, someone suggested that she go to the Buddha. He told her to get a handful of mustard seed in the city, but it must be from a house where no one has ever lost a child, spouse, parent, or friend. Eventually she came to realize how common death was and put aside her selfish attachment to her child. Prajapati, the aunt and foster mother of Shakyamuni, asked to be admitted to the community. With Ananda acting as intermediary, the Buddha established eight conditions for the admittance of nuns into the community. Nuns had to make obeisance to all the monks, even the newest, and nuns were not allowed to criticize a monk even though monks criticized nuns. Although they were not treated equally, at least women were allowed to join the community. The sexism was also apparent when the Buddha told Ananda that the religious life would only last five hundred years instead of a thousand because women had been admitted. A legend tells how a disciple used magical power to get a sandalwood bowl that had been tied from the top of a bamboo pole as a kind of contest. When the Buddha heard of it, he forbade those in the community to use such magical powers and had the bowl broken up and used as perfume. He suggested that his disciples only gain adherents by the miracle of instruction. In the ninth year after the enlightenment the Buddha was at Kaushambi, and the monk Malunkyaputra complained that the Buddha never explained whether the world is eternal or temporary, finite or infinite, or whether life and the body are the same or different, or whether arhats are beyond death or not. He even threatened to leave the community if the Buddha would not answer his questions. First the Buddha asked him if he had ever promised to explain these things; he had not. Then he told the parable of a man who was pierced by a poisoned arrow, and his relatives summoned a doctor. Suppose, he said, the physician had said that he would not remove the arrow nor treat the patient until his questions had been answered, such as who made the bow, what kind it was, all about the arrow, and so on. The man would die, and still the information would not be known. Then the Buddha told Malunkyaputra that a person would come to the end of one's life before those metaphysical questions he had asked could be answered by the Tathagata. Those questions do not tend toward edification nor lead to supreme wisdom. However, the Buddha's teaching regarding suffering, its cause, and the means of ending it is like removing the poisoned arrow. A conflict arose in the community when a monk who refused to admit he had committed an offense was expelled. Some complained that this violated their principle that only evil deeds committed with conscious intent are morally reprehensible. However, the Buddha declared that the two greatest ways to obtain demerit are not to ask forgiveness after committing a wrong and not to forgive one who has confessed and asked for forgiveness. A Kalama nobleman from north of Kaushambi admitted that he had doubts because various teachers expressed contradictory views. The Buddha responded that he was wise not to believe everything

but to question with reason and by experience. After thorough investigation whether the teachings are good, free from faults, praised by the noble, and when practiced lead to the welfare and happiness of oneself and other beings as well, then they may be accepted and lived. At Asyapura they found Brahmin priests sacrificing horses, sheep, goats, cows, and other animals on bloody altars decorated with images of gods. The Buddha told his followers not to be deceived but to purify their hearts and cease to kill. They should not refuse to admit they are ascetics, who enjoy robes, bowl, bed, and medicine. In their simplified lives they learn how to calm their bodies and concentrate their minds to awaken the four religious qualities of loving friendship, compassion, altruistic joy, and equanimity. The Buddha also declared that in regard to this ascetic life all the castes are equal. A monk named Sona in the Sitavana Monastery at Rajagriha was so zealous in walking that his feet left a bloody trail. The Buddha asked him if his lute could be played well if the strings were too tight or too loose. Just so, excessive zeal may make the mind weary and one's thoughts irritable and uncertain. He suggested to Sona that gradual progress led to self-mastery and happiness rather than anxiety. A young Brahmin named Vakula was so infatuated with the Buddha that he continually kept him in his sight. The Buddha explained that the one who sees the dharma (doctrine) sees the Buddha, but Vakula still always remained in his presence. Finally at the end of the rainy season the Buddha asked him to go away. Realizing that Vakula was climbing Vulture Peak to commit suicide, Shakyamuni went after him and called him back lest he destroy the conditions for winning great fruit. An ambitious disciple named Purna decided to spread the doctrine to the Shronaparantakas. The Buddha, knowing that they were a dangerous people, asked him what he would do if they insulted and abused him. Purna said he would consider them good and kind for not hitting him and throwing rocks at him. But what if they hit and throw rocks? Then he would be glad they did not use clubs and swords. If they used clubs and swords, he would be glad they did not kill him; even if they kill him, they will have delivered him from his vile body. So equipped with patience and love Purna went to the Shronaparantakas and was about to be killed by a hunting archer for fun, when the hunter was so struck by how willing this person was to die that he stopped and eventually accepted the three refuges of the Buddha, the doctrine, and the community. Another monastery at Purvarama near Rajagriha was donated by Vishakha, the daughter of a rich man. Once at this monastery the Buddha remained silent on the moon day when the preaching service and confessions by the monks took place. Finally the Buddha said to Ananda that the assembly was not wholly pure. Maudgalyayana, perceiving who the immoral person was, asked him to leave; when he refused to leave three times, he was escorted out of the hall by the arm. The Tathagata thought it strange that he should wait until he was thrown out. Then the Buddha declared that he would no longer attend these sessions, but the monks would recite the regulations themselves. When Shakyamuni was about 55, his personal attendant at the time, Nagasamala, insisted on taking a different road than the Buddha advised and was beaten by robbers. At the Shravasti Monastery the Buddha announced that he wanted to have a permanent attendant. Shariputra volunteered, but the Buddha said his work was teaching. Maudgalyayana and others were also rejected. Ananda remained silent, but Shakyamuni asked him if he would find it a bother. Ananda said that it would not be bothersome, but he did not consider himself worthy. Then he offered to do it on the following eight conditions: that he not have to accept gifts or alms given to the Buddha nor dwell in

his chamber nor accept invitations offered only to him and that he may accompany the Perfect One when the monks are invited, that he may present him to those who come from a distance, that he may have access to him at all times, and that whatever teaching he missed by absence should be repeated to him by the Perfect One's own lips. The Buddha heartily agreed, and Ananda was his personal attendant for the rest of the Buddha's life. Shakyamuni was able to tame a dangerous robber and admitted him into the community. He also bathed and treated a monk, who was suffering from dysentery and had been neglected by the other monks because he lay in his own excrement. On another occasion he found that a leper understood the doctrine very well as he explained that whatever has a beginning must have an end. About 491 BC when Shayamuni was 72, a schism arose in the community, because his cousin Devadatta wanted to take over as head of the community; but Buddha refused, saying that he would not even turn it over to Shariputra or Maudgalyayana much less to a vile one to be vomited like spit. Devadatta became resentful and used his magical powers to win the favor of Prince Ajatashatru, the son of King Shrenika Bimbisara. They plotted together to take over the kingdom of Magadha and the Buddhist community. Bimbisara and the Buddha were to be murdered; but since Bimbisara turned over his kingdom to his son, he was merely put in prison. There he soon died, though chronicles stated he was killed by his son. Hired killers were converted by the Buddha, but Devadatta tried to roll a huge boulder from Vulture Peak down upon him. However, only Shakyamuni's foot was scratched. Yet spilling the blood of a Tathagata with murderous intent created terrible karma for Devadatta. When he had learned of his intent, the Buddha had already declared that Devadatta's words and actions were not to be considered as representing the community in any way. Although he had gained a few followers, these were persuaded to return to the real community after long sermons by Shariputra and Maudgalyayana when Devadatta fell asleep after his own talk. Abandoned and with his psychic powers destroyed by his evil intentions, Devadatta soon became ill and died. King Ajatashatru, who had also listened to Mahavira, was eventually converted by the Buddha; but his previous evil intentions and actions prevented him from attaining the enlightenment he might have achieved in that life. Ajatashatru married the daughter of the Kosala king Pasenadi, and Pasenadi's son married a maiden of the resentful Shakyas who was secretly of low birth. Her son, Vidudabha, swore revenge against the Shakyas. Pasenadi killed his powerful general and his sons, replacing them with the nephew Digha Karayana. While Pasenadi was listening to the Buddha, Digha hurried off and put Vidudabha on the throne. Pasenadi tried to get help from Ajatasatru but died of exposure on the way to Rajagriha. Surveying the world, the Buddha became aware of Vidudabha's intention to attack the Shakyas and three times was able to convince him to turn back; but on the fourth time the Shakyas' karma for poisoning the river could not be averted, and they were massacred. Enough Shakyas remained, however, to accept a portion of Shakyamuni's relics after his death. When Shakyamuni was 79, both his chief disciples, Shariputra and Maudgalyayana, died. Shariputra died in the home where he was born, but Maudgalyayana was killed by robbers to balance karma from a former life. At the age of eighty the vitality of the Tathagata's body seemed to diminish, and he declared that he had only three months to live. Ananda missed the opportunity to plead with him to stay until the end of the eon as Buddhas could do, and Ananda was later blamed for that by the community. Finally Shakyamuni took his last meal, ordering a smith named Cunda to give him some mushrooms (literally pig's food or pork) and give the monks other food and then bury the rest of the mushrooms. Sharp sickness arose with a flow of blood and deadly pains, but the Buddha mindfully

controlled them and declared that he would die in the third watch of the night. He sent word that Cunda was not to feel remorse but consider this giving of alms of the greatest merit. Ananda asked the Buddha how he was to act toward women. The Buddha advised him not to see them; but if he saw them, not to speak to them; but if speaking, to exercise mindfulness. Then he said his burial was to be handled by the local Kshatriyas. That evening Ananda brought the local families to say goodby, and then the Buddha answered the questions of an ascetic named Subhadda. Before going through the four stages of higher awareness into nirvana, the last words of the Buddha were, "Decay is inherent in all component things. Work out your salvation with diligence."3

Doctrine (Dharma)
Having taught for forty-five years from his enlightenment to his death, the Buddha left behind a large compendium of teachings that were memorized by various of his disciples. Since writing was a rarity then in India, they were passed on through the community until they were written down several centuries later. These earliest texts are in the common Pali language and usually are dialogs between the Buddha and others. Often the Buddha emphasized that it was more important for disciples to see the dharma (doctrine) than the Buddha, because the dharma would remain and was what they needed to practice to attain enlightenment and even afterward. The third refuge for the Buddhist was in the community (sangha) of monks and nuns. The Buddha advised his followers not to feel ill will or get angry when others spoke against them, because this might disrupt their self-mastery and prevent them from being able to judge whether the criticism was valid or not. For the same reason they should not be overly glad when the doctrine is praised. In regard to the moral precepts, the Buddha described himself as having put away the killing of living things, holding himself aloof from the destruction of life. Having laid aside weapons, he is ashamed of roughness and full of mercy, being compassionate and kind to all creatures. He does not take what has not been given, is chaste, and speaks truth being faithful and trustworthy, not breaking his word to the world. He has put away lying and slander and does not raise quarrels. Thus does he live:
as a binder together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.4

In describing the fruits of living as a recluse the Buddha emphasized to King Ajatasatru the importance of mindfulness toward the ethical significance of every action and word. Then having mastered the moral precepts, restrained the senses, endowed with mindfulness and self-possession, filled with content, the recluse chooses a lonely and quiet spot to meditate in order to purify the mind of lusts, the wish to injure, ill temper, sloth, worry, irritability, wavering, and doubt. At the end of this long dialog King Ajatasatru confessed his sin in putting to death his father and asked to be a disciple of the blessed one. The Buddha accepted his confession and noted that in the tradition of the noble ones' discipline whoever sees one's fault as a fault and correctly confesses it shall attain self-restraint in the future. The Buddha was quite a penetrating psychologist and described the psychological causality that leads to suffering in his theory of pratitya-samutpada (dependent origination). Sorrow, lamentation, misery, grief, despair, old age, and death are all caused by birth, which depends on existence, which

depends on attachment, which depends on desire, which depends on sensation, which depends on contact, which depends on the six senses, which depend on name and form, which depend on consciousness, which depends on karma, which depends on ignorance. However, by ending ignorance, then karma, consciousness, name and form, the six senses, contact, sensation, desire, attachment, existence, and birth with all the misery that comes after birth can be ended. Sensation and desire also lead to pursuit, decision, gain, passion, tenacity, possession, avarice, and guarding possessions, which can lead to blows and wounds, strife, quarreling, slander, and lies. This process is further described in a parable about an ancient kingdom where the celestial wheel symbolizing the dharma disappeared. The king ignored the advice of the sages that he should share some of his wealth with the destitute. This led to widespread poverty and theft. At first the king gave some wealth to a thief to solve his problem, but then not wanting to reward stealing he ordered that thieves have their heads cut off. This led to the arming of the poor, increased violence associated with their stealing, and more murders. This also caused more lying, evil speaking, and false opinions. Eventually greed, adultery, perverted lust, and incest became common, followed by lack of respect for parents, religious teachers, and the heads of the clans. Human life became like hunters feel toward their game, and at times people treated each other like wild beasts. Finally deciding to do something good, people started to abstain from taking life, which led to abstaining from taking what is not given, abstaining from lying, and abstaining from adultery. As the virtues were practiced, the health of the society returned. When this happens, a fully awakened one (Buddha) called Maitreya will come. Until then the Buddha recommended that people live as islands unto themselves, taking the dharma as their refuge, letting the mind be filled with love, compassion, joy, and equanimity. In another dialog the Buddha clarified the meaning of the eightfold path by saying that right view is knowledge of the four noble truths of suffering, its cause, cessation, and the way that leads to its cessation. Right aspiration is towards benevolence and kindness. Right speech is to abstain from lying, slander, abuse, and idle talk. Right doing is to abstain from taking life, from taking what is not given, and from carnal indulgence. Right livelihood is only described as putting away wrong livelihood. Right effort is toward preventing bad states from arising, putting away evil that has arisen, toward good states arising, and nurturing good that does arise. Right mindfulness is being self-possessed and mindful in regard to the body, overcoming craving and dejection in feelings, thoughts, and ideas. Right rapture is being aloof from sensuous appetites and evil ideas, entering into and abiding in the four levels of higher awareness. The first of these has cogitation and deliberation born of solitude and is full of ease and joy. The second suppresses cogitation and deliberation evoking by itself concentration, calming the mind and dwelling on high. In the third stage one is disenchanted with joy, is calmly contemplative and aware. The fourth state leaves behind ease and transcends former happiness and melancholy by entering into the rapture of pure mindfulness and equanimity, feeling neither ease nor ill. According to the Buddha the four motives that lead to evil deeds are partiality, enmity, stupidity, and fear. The six channels for dissipating wealth are being addicted to liquors, frequenting the streets at unseemly hours, haunting fairs, gambling, bad companions, and idleness. These ethical teachings and discourses on many other subjects are from the sayings (Nikaya) of the Buddha in the first of the Three Baskets (Tripitaka) that make up the Pali Canon. The second basket contains the discipline (Vinaya) books for the monks and nuns. Later commentaries on the original teachings make up the third basket of "higher doctrines" (Abhidharma). The first book in this last collection has been called A Manual of Psychological Ethics (Dhamma-sangani).

The Dhamma-sangani lists the good states of consciousness as the following: contact, feeling, perception, volition, thought, application, sustained thinking, zest, ease, self-collectedness; the faculties of faith, energy, mindfulness, concentration, insight, ideation, gladness, and life; right views, endeavor, mindfulness, and concentration; the powers of faith, energy, mindfulness, concentration, insight, conscientiousness, and the fear of blame; the absence of greed, hate, dullness, covetousness, and malice; serenity, lightness, plasticity, facility, fitness, and directness in mind and mental factors; intelligence, quiet, intuition, grasp, and balance. The list of bad states of consciousness is similar except that the views, intention, endeavor, and concentration are wrong instead of right, and there is unconscientiousness, disregard of blame, lust, dullness, and covetousness instead of their absence. In a further discussion of these ties the perversion of rules and rituals and the disposition to dogmatize are added to covetousness, lust, and ill will. To the cankers (asavas) of sensuality, rebirth, and ignorance is added speculative opinion about useless metaphysical questions such as whether the world is eternal, the soul is infinite, the soul and body are different, or whether one exists after death. A work on human types (Puggala-pannatti) analyzes individuals in terms of many characteristics such as the six sense organs and their objects (including mind as the sixth sense); eighteen elements of cognition, twenty-two faculties or functions, and such negative traits as being wrathful, vengeful, a hypocrite, a charlatan, jealous, avaricious, shameless, impudent, disobedient, associating with the wicked, having unguarded senses, being immoderate as to food, forgetful, unmindful, infringing moral laws, having wrong views, and internal and external fetters as well as their opposites. However, these texts mostly consist of dry and abstract lists with many repetitions.

Dhammapada
One of the greatest literary works of early Buddhism is the Dhammapada, which was placed among the smaller sayings in the first basket of sutras although it contains 423 stanzas in 26 chapters. Put together from highlights of Buddha's ethical teachings, it was in existence by the time of Emperor Ashoka in the third century BC. It begins with the idea that we are the result of our thoughts, impure or pure. Those who harbor resentful thoughts toward others, believing they were insulted, hurt, defeated, or cheated, will suffer from hatred, because hate never conquers hatred. Yet hate is conquered by love, which is an eternal law. Those who live for pleasures with uncontrolled senses will be overthrown by temptation. Those who cleanse themselves from impurity, grounded in virtues, possessing selfcontrol and truth are worthy of the yellow robe. Those who imagine truth in untruth and see untruth in truth follow vain desires. Passion enters an unreflecting mind like rain comes into a badly roofed house. Wrong-doers suffer and grieve in this world and the next, but the virtuous find joy and happiness in both. The second chapter is on awareness and begins:
Awareness is the path of immortality; thoughtlessness is the path of death. Those who are aware do not die. The thoughtless are as if dead already. The wise having clearly understood this delight in awareness and find joy in the knowledge of the noble ones. These wise ones, meditative, persevering, always using strong effort, attain nirvana, the supreme peace and happiness.5

It is good to control the mind, but thought is difficult to guard and restrain. Yet a tamed mind brings happiness. A wise person, who shows you your faults, may be followed as though to hidden treasures. The wise, who teach, admonish, and forbid the wrong, will be loved by the good and hated by the bad. The wise mold themselves, as engineers of canals guide water and carpenters shape wood. The path of those who have stilled their passions and are indifferent to pleasure, perceiving release and unconditional freedom, is difficult to understand like that of birds in the sky. Whoever conquers oneself is greater than the person who conquers in battle a thousand times a thousand people. In regard to punishment this text warns that those who inflict pain on others will not find happiness after death. Self is the master of the self, and a person who is self-controlled finds a master few can find. By oneself wrong is done and suffered, and by oneself one is purified. In regard to the world the Buddha recommended not following a bad law any more than a wrong idea or thoughtlessness. He advised us not to be attached to the world but to follow the path of virtue, for the world is like a bubble or mirage. Most of the world is blind, but the wise are led out of it by conquering temptation. The teaching of the awakened ones is not to blame nor strike, but to live alone and restrained under the law, moderate in eating, and practicing the highest consciousness. Joy is the natural state for those who do not hate those who hate them. Craving is the worst disease and disharmony the greatest sorrow. Health and contentment are the greatest wealth, trusting the best relationship, and nirvana the highest joy. Grief comes from pleasure, attachment, greed, lust, and craving. Anger may be overcome by love, wrong by good, avarice by generosity, and a liar by truth. The wise hurt no one and always control their bodies.
There is no fire like lust, no chain like hate; there is no snare like folly, no torrent like craving. The faults of others are easy to see; our own are difficult to see. A person winnows others' faults like chaff, but hides one's own faults, like a cheater hides bad dice. If a person is concerned about the faults of others and is always inclined to be offended, one's own faults grow and one is far from removing faults.6

Anyone who tries to settle a matter by violence is not just. The wise consider calmly what is right and wrong, proceeding in a way that is nonviolent and fair. For the Buddhist one is not noble because of injuring living beings; rather one is noble, because one does not injure living beings. Whoever realizes that all created things suffer, perish, and are unreal transcends pain. There is no meditation without wisdom and no wisdom without meditation, for in meditating one becomes wise; but in not meditating wisdom is lost. Whoever has wisdom and meditation is close to nirvana.
Lift up your self by yourself; examine your self by yourself. Thus self-protected and attentive you will live joyfully, mendicant. For self is the master of self; self is the refuge of self. Therefore tame yourself, like a merchant tames a noble horse. Joyful and faithful in the doctrine of the Buddha, the mendicant finds peace, the joy of ending natural existence.7

No one should hurt a holy one, but no holy one should strike back. The sooner the wish to injure disappears, the sooner all suffering will stop. The holy are free of all attachment, anger, and lust. Though having committed no offense, the holy bear reproach, ill treatment, and imprisonment. They are tolerant with the intolerant, peaceful with the violent, and free from greed among the greedy, speaking true words that are useful and not harsh. The holy call nothing their own, letting go of attachment to humans and rising above attachment to the gods. Eventually a holy one knows one's former lives, perceives heaven and hell, and reaches the end of births, having attained perfection.

Questions of King Milinda


Another great literary work of the Theravada ("way of the elders") school of Buddhism is The Questions of King Milinda. Menander was one of the Greek kings who ruled Bactria after the conquests of Alexander, carrying Greek power further into India than any of his predecessors in the last half of the second century BC; his name was Hinduized to Milinda by the unknown Buddhist author, who wrote this work a century or so later. The philosophical dialog is preceded by a prophecy from the previous lives of the two individuals whereby the Buddha foretold they would have this discussion some five centuries hence. While living as a god in a heavenly world, Mahasena is persuaded to be reborn as Nagasena so that he could help to enlighten this king. King Milinda delights in philosophical discussion and has never met his match until he encounters Nagasena. He asks the sage every difficult question he can think of and is continually amazed at the sagacious replies of Nagasena. In this way the Buddhist doctrine is thoroughly tested and explained. Even the first question asking his name elicits the response from Nagasena that there is no permanent individuality. King Milinda asks then who it is who lives, receives gifts, devotes himself to meditation, attains enlightenment, etc. Like a chariot it is none of the separate parts though their combination comes under the name "chariot," and he is known as Nagasena. Nagasena wants to know if Milinda will be discussing as a scholar who may be convicted of error or as a king who punishes disagreement, and King Milinda agrees to discuss as a scholar. The next day the king asks Nagasena what is the goal of his renunciation. The highest aim is the end of sorrow and the complete passing away. Sinful beings are reindividualized after death; sinless ones are not. True wisdom is cutting off one's failings, and this is accomplished by good conduct, faith, perseverance, mindfulness, and meditation. Good conduct is achieved by virtue and wisdom. Faith frees the heart of lust, malice, mental sloth, pride, and doubt. Perseverance renders support, and mindfulness discerns the good qualities from the bad; but meditation is the leader of all the good qualities. The one who will not be born again is more aware and, though suffering physical pain, is free of mental pain. But if there is no soul or individuality, how does reincarnation occur, and what reincarnates? Nagasena explains the doctrine of karma - how causes have their effects even from one life to the next. One who sets a fire is responsible for the other things that are burned by the spread of the fire. A person who prepares poison and drinks it oneself as well as giving it to others is responsible for one's own pain and shares responsibility for the pain of the others too. According to the Buddha it is karma that causes the many differences among people. The king asks why the recluses are so concerned about taking care of their bodies if they don't love their bodies. The body is like a wound that must be treated with salve, oil, and a bandage even though one does not love the wound. Although Buddhism is in many ways a pessimistic

philosophy, Nagasena nonetheless finds more merit than demerit, because eventually the wrongdoer acknowledges the wrong and feels remorse, eventually correcting and ending demerit. Yet those who do well do not feel remorse but gladness and peace and blissful feelings; thus good increases. After seven days of abstinence the king continues his discussion with Nagasena, asking him about various dilemmas he found in the Buddhist doctrine. Nagasena solves every problem by giving various illustrations. For example, the Buddha admitted Devadatta to the order even though he knew that he would cause a schism because he perceived that even this contact with the Buddha would keep Devadatta from becoming even worse. Social prejudice is transcended as even a prostitute is able to perform a miracle by the power of truth. Eleven advantages come to those who feel love toward all beings and put it into practice. Such people sleep in peace, awake in peace, have no sinful dreams, are dear to people and spirits, watched over by gods, not harmed by fire nor poison nor a sword, are easily tranquilized, calm, undismayed by death, and if arhatship is not attained, are reborn in the Brahma world. Though of a loving disposition, Prince Sama was shot by a poisoned arrow, because the virtues are not inherent in the person but are only effective at that moment while in use. The king is convinced that the felt presence of love has the power to ward off all evil mental states. Nagasena agrees heartily:
Yes! The practice of love is productive of all virtuous conditions of mind both in good and in evil ones. To all beings whatsoever, who are in the bonds of conscious existence, is this practice of love of great advantage, and therefore ought it to be sedulously cultivated.8

The king asks Nagasena whether virtue or vice is more powerful. The karma from vice seems to be effectively punished, this balancing in fact causes it to die away rather quickly; while virtue because of its grandeur lasts for a long time. Because virtue is rarely rewarded immediately as vice is often so punished, the results of virtue usually are received more abundantly in the lives to come. Also according to Nagasena vice only affects the doer, while virtue overspreads the whole world of gods and people. By giving the individual no peace the remorse from wrong-doing leads more quickly to the eradication of that evil. Finally at the end of their discussions King Milinda ordered a building constructed for Nagasena and the monks, turned his kingdom over to his son, abandoned the household life to become homeless, grew in insight, and eventually became an arhat himself.

Community (Sangha)
After the Buddha's death in 483 BC, the first Buddhist Council was led by Mahakassapa during which Ananda recited the discourses on the doctrine and Upali the rules of the discipline. These were then memorized and became the first two baskets of the Pitaka, the Sutta and Vinaya. Buddhism added abstinence from intoxicants to the four cardinal rules of abstaining from violence, stealing, lying, and sexual misconduct. At Buddhist gatherings the Pratimokshasutra was recited, followed by confessions of monks who felt they had violated any of it. The four offenses that led to expulsion were having sexual intercourse, taking what was not given, taking of a human life or persuading anyone to commit suicide, and falsely boasting of supernatural attainments. The thirteen offenses deserving

suspension included sexual misdemeanors, harming living beings by building a hut, falsely accusing another monk of a major offense, persisting in causing divisions in the community, and refusing to move when admonished by other monks. Other minor violations were eating between meals, attending secular entertainment, using unguents and jewelry, using high or luxurious beds, and handling money. A century after the death of the Buddha the monks of Vaishali relaxed the rules on ten minor points, leading to contributions of money to the monks. These were protested by the elder Yasa, who organized a council to condemn the changed rules. The easterners from Vaishali became known as Mahasanghikas, and the traditional westerners Theravada. According to tradition Theravada soon divided into eleven sects and Mahasanghikas into seven. Thus Buddhism was administered locally, though a monk could reside in any monastery irrespective of sect. In the third century BC the Emperor Ashoka tried to unite the Buddhists, but he was stricken with remorse when his minister beheaded monks refusing to comply. Advised by the most learned monk of the time, Moggaliputta Tissa, all monks who did not follow the Theravada were dismissed from the community, and refutations of heretical views were published in the Kathavatthu of the Abhidamma basket. The number of sects was reduced, but others later denied that Ashoka ever held such a council. Regardless of whether that council was held, the support of Ashoka for Buddhism greatly expanded its influence so that it was even adopted and promoted by Greek rulers such as Menander. The deification of the Buddha by the non-Theravadins led to the ideal of the Bodhisattva or future Buddha instead of the mere arhat. Bodhisattvas are enlightened persons, who postpone their own nirvana in order to help save all sentient creatures. This along with the conception of the pure mind (vijnana) eventually led to the "Greater Vehicle" or Mahayana Buddhism. According to Edward Conze the earliest part of the Prajnaparamita Sutra is from about the first century BC.9 It explains that the Bodhisattva comprehending the truth does not retire into the blessed rest but dwells in wisdom to help others. In this wisdom one finds that all truths are empty. The Bodhisattva, assured of future Buddhahood by previous Buddhas, whether absorbed in trance or not, knows the essential original nature. Seeing everything and everyone as illusion, the Bodhisattva is not attached to anything, while guiding all beings to nirvana. The world is transcended in this practice of wisdom, the highest perfection. Later during the Christian era this form of Buddhism was to spread into China and throughout Asia. Among the major religions Buddhism is unusual, like Jainism, in that it did not originally believe in God, though it recognized gods and goddesses and heavens and hells. Less stringent and more popular than the ascetic Jainism, it's emphasis on ethical behavior and the quest for enlightenment appealed to both those who renounced the world and laypeople. Though it also offered excellent individual models of ethical behavior and friendly attitudes, except in its religious community it was unable to convert society as a whole to its way of nonviolence any more than Jainism could. Nevertheless in my opinion both Jainism and Buddhism even more provided outstanding examples of supremely ethical attitudes and actions. They were not afraid to criticize the priestly corruptions of Brahminism nor the violent ambitions of the ruling class (Kshatriyas). Mahavira and the Buddha were great teachers and leaders, and the non-theistic religions they founded nourished and enriched the spiritual tradition of India and encouraged ethical behavior among its people. Perhaps the greatest contribution they both made was to make nonviolence a noble path in a culture where the word for noble (Aryan) had stood for racism based on color and the violent conquest of

India. Their devotion to truthfulness and their ability to live simple lives with few material possessions as well as their chastity kept their lives relatively pure and free of entanglements and exploitation. Though surely not without their individual imperfections and occasional schisms, the good contributed to the world by these teachings and the lives of their best followers must have been substantial.

Notes
1. Samyutta Nikaya 5:420 tr. Sanderson Beck. 2. Thomas, Edward J., The Life of the Buddha, p. 88. 3. Maha Parinibbana Suttanta 6:7 (156). 4. Brahma-Jala Sutta 1:9 (4). 5. Dhammapada 2:1-3 tr. Sanderson Beck. 6. Ibid. 18:17-19. 7. Ibid. 25:20-22. 8. The Questions of King Milinda tr. T. W. Rhys Davids, 4:4:16. 9. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary tr. Edward Conze, p. x.

Political and Social Ethics of India


Magadhan Ascendancy Alexander's Invasion of India Mauryan Empire, Ashoka and Sri Lanka Dharma Sutras Laws of Manu Artha Shastra Kama Sutra This chapter has been published in the book INDIA & Southeast Asia to 1800. For ordering information, please click here. So far most of our knowledge about the ethics of ancient India has come to us from the religious writings of the Vedas, Brahmanas, Aranyakas, Upanishads, Jainism, and Buddhism. These are the oldest sources, as there were no significant historians of ancient India except for the Greek and Roman accounts of Alexander's conquests. Later we shall see what epic poetry revealed about Indian civilization. This chapter will review what we do know about the history of ancient India and then examine the writings about dharma (law, duty), politics, and pleasure. As we learned from the Vedas, ancient India was ruled by kings and councils of prominent men in varying degrees of monarchy and republican influence. Megasthenes, a Greek ambassador to India shortly after Alexander's death, wrote a book on India stating that monarchies were dissolved and democratic governments were set up in the cities. Jainism and Buddhism flourished particularly in the independent clans. According to Buddhist texts, in the sixth century BC there were sixteen major states in northern India of which Magadha, Kosala, and Vatsa were the most powerful. Our last chapter recounted how Kosala massacred the Shakya clan; after the Buddha's death, Kosala also took over Kashi. Vatsa was a prosperous country known for its fine cotton; its capital was Kaushambi. Their heroic king, Udayana, was descended from the Kurus of Bharata and was the subject of several poems and dramas. He was captured by the cruel king Pradyota of Avanti, but he contrived to escape with the

help of Pradyota's daughter. Interested in Buddhism, Udayana was converted by Pindola, but not before he had tortured Pindola with brown ants while in a drunken rage.

Magadhan Ascendancy
Magadha rose to imperial power during the long reigns of Bimbisara (c. 544-491) and his son Ajatashatru (c. 491-460); their relations with the Buddha have been told. Only fifteen years old when he was anointed king by his father, Bimbisara conquered Anga, which had defeated his father. His son was installed in its powerful capital at Champa, and his diplomatic and matrimonial relations with Pradyota of Avanti also enhanced his power with the annexation of Kashi. The Magadha empire included republican communities such as Rajakumara. Villages had their own assemblies under their local chiefs called Gramakas. Their administrations were divided into executive, judicial, and military functions. Bimbisara was friendly to both Jainism and Buddhism and suspended tolls at the river ferries for all ascetics after the Buddha was once stopped at the Ganga River for lack of money. After the death of Bimbisara at the hands of his son, Ajatashatru, the widowed princess of Kosala also died of grief, causing King Prasenajit to revoke the gift of Kashi and triggering a war between Kosala and Magadha. Ajatashatru was trapped by an ambush and captured with his army; but in a peace treaty he, his army, and Kashi were restored to Magadha, and he married Prasenajit's daughter. Jain and Buddhist accounts differ slightly as to the cause of Ajatashatru's war with the Licchavi republic, but precious gems figured in both accounts. This conflict would determine the fate of eastern India and drew the attention of the Buddha, who suggested to the democratic Licchavis that they strengthen themselves by holding full and frequent assemblies while maintaining internal concord and efficient administration honoring elders, institutions, shrines, saints, and women. However, Ajatashatru sent a minister, who for three years worked to undermine the unity of the Licchavis at Vaishali. To launch his attack across the Ganga River Ajatashatru had to build a fort at a new capital called Pataliputra, which the Buddha prophesied would become a great center of commerce. Torn by disagreements the Licchavis were easily defeated once the fort was constructed. Jain texts tell how Ajatashatru used two new weapons - a catapult and a covered chariot with swinging mace that has been compared to modern tanks. Approaching the Buddha's assembly of monks to ask forgiveness for ending the life of his father, Ajatashatru could not understand how at night it could be so quiet near an assembly of more than a thousand people and exclaimed, "Would that my son Udayi Bhadda might have such calm as this assembly of the brothers has!"1 This conversation with the Buddha was a turning point in the life of Ajatashatru, and after the Buddha's death the chief disciple, Mahakassapa, entrusted the bulk of the relics to Ajatashatru. The king also repaired the facilities at Rajagriha used by the Buddhists and sponsored the first Buddhist council by providing clothing, food, residences, and medicine for about five hundred monks and elders. According to Buddhist texts the four kings, who ruled Magadha after Ajatashatru, all killed their fathers, though Jain texts claim that his first successor was an adherent of their religion who was assassinated by his political rival, Palaka, the son of the Avanti king Pradyota, who had become powerful by conquering Kaushambi. Finally the people rose up against being ruled by murderers and elected Sishunaga king of Magadha; he destroyed the power of the Pradyotas and took over Avanti as well as Vatsa and Kosala. His son, Kalashoka, succeeded to a powerful empire, but he was murdered by a low-caste barber named Ugrasena, who founded the Nanda dynasty, which

ended the traditional Kshatriyas' rule by exterminating their principalities. The last king of the Nandas was overthrown shortly after Alexander's Greek invaders left India in 326 BC because he was hated by his people for his wickedness, miserliness, and low origin.

Alexander's Invasion of India


Alexander's Conquest of the Persian Empire Although the Persians extended their rule over the western edge of India under Cyrus, Darius, and Xerxes, the only major threat of foreign conquest came when Alexander of Macedonia invaded India in 326 BC. According to Greek historians, "None of the Indians ever marched out of their own country for war, being actuated by a respect for justice."2 Arrian also added that all the inhabitants were free, since no Indian was a slave, though he did describe seven castes as the naked wise men, farmers, animal herders, artisans, warriors, supervisors, and royal officials. Tillers of the soil were so respected that even when a war raged nearby, they plowed and gathered their crops in peace. After conquering Bactria Alexander crossed the Hindu Kush mountains. Taking advantage of rivalries between kingdoms, Alexander gained in advance the allegiance of Shashigupta and eventually Ambhi, king of Taxila. Alexander sent Hephaestion and Perdiccas with half his forces through the Khyber Pass, and they laid siege to the Astenoi for thirty days before their king Astes fell fighting. Alexander also met opposition from the free peoples, and in one of these skirmishes he was wounded while scaling the walls. An Athenian quoted Homer that Ichor flows from the blessed gods, but the conqueror denied this divine implication, declaring flatly that it was blood. Because their glorious leader had been wounded, the Greeks massacred the entire population of that tribe. Forty thousand Aspasians were taken prisoner, and the 230,000 oxen captured indicates the prosperity of the area. The Assakenoi resisted Alexander with tens of thousands of cavalry and infantry in a fortress at Massaga. After the king was killed, the army was led by his mother, Queen Cleophes, and included the local women. After several days of heroic fighting, Alexander offered these brave people their lives if the mercenaries would agree to join his army; the city capitulated. But not wanting to fight other Indians, the seven thousand mercenaries tried to run away from the camp and were slaughtered by Alexander's soldiers. Next the town of Nysa surrendered, and the Greeks celebrated with Bacchic revels the taking of a town they thought was founded by Dionysus. Then Alexander delighted in taking the town of Aornus, because he heard that Heracles had failed to do so. These incidents indicate that the motive for these conquests was the glory of mythic renown, since there was no other known provocation or rationale for the invasion of another country so far from home except perhaps to steal their wealth or the propaganda they were spreading Greek culture. King Ambhi of Taxila responded to Alexander's messengers with gifts and agreed to surrender his prosperous dominions with the following argument:
To what purpose should we make war upon one another, if the design of your coming into these parts be not to rob us of our water or our necessary food, which are the only things that wise men are indispensably obliged to fight for? As for other riches and possessions, as they are accounted in the eye of the world, if I am better provided of them than you,

I am ready to let you share with me; but if fortune has been more liberal to you than me, I have no objection to be obliged to you.3

Alexander, not wanting to be outdone by this generosity, gave Ambhi even greater gifts, plus one thousand talents in money. However, a Macedonian military governor was appointed over Taxila, and Ambhi provided military support to help the Greeks fight his Indian enemies. A naval officer named Onesicritus heard a lecture on ethics from the wise teachers, who received free food in the Taxila marketplace. They admired Alexander's love of wisdom even though he ruled a vast empire; they said he was the only philosopher in arms they had seen. They asked about Socrates, Pythagoras, and Diogenes, but they felt they paid too much attention to the customs and laws of their country, an illuminating insight from one of the earliest cross-cultural discussions. One of the naked sages, Calanus, refused to talk with Onesicritus because he would not strip off his clothes; but he did show Alexander an analogy of his government by trying to stand on a shriveled hide, which when trod on its edges would not stay flat; but when he stood in the middle, it did. This was similar to the point Dandamis had made when he had asked Onesicritus why Alexander had undertaken such a long journey. A young man named Pyrrho, who went on to found the skeptical school of Greek philosophy, also talked with these sages, causing his entire outlook to change. Alexander tried to negotiate with the other two major Indian kings, Abhisara and Poros. Abhisara sent gifts and promised to submit, but Poros said that he would meet Alexander on the field of battle. Alexander drafted five thousand Indian troops into his infantry, had a bridge of boats built to cross the Indus River, and met Poros on the banks of the Jhelum River, which his soldiers were finally able to sneak across at night to avoid confrontation with the elephants of Poros. This strategic battle fought in the rainy season was won by Alexander using flanking movements around the elephants. Thousands were slain, and after receiving nine wounds himself King Poros surrendered. When Alexander asked the defeated king what treatment he wanted to receive, Poros asked only to be treated in a kingly way. Winning Alexander's respect and friendship, Poros was granted the rule over his own people and later additional territory equal to his own that Alexander also annexed. Alexander took Sangala by storm, killing 17,000 Indians and capturing 70,000, while only one hundred of his own men were killed, though more than twelve hundred were wounded. Once again Alexander offered to spare independent Indians; but when they fled, about five hundred were caught and killed. He ordered Sangala razed to the ground. He could see no end to war as long as some were hostile to his conquering. Alexander was enthusiastic when he learned of prosperous farmland on the other side of the Hyphasis River, but that July Alexander's officers and soldiers, seeing the vast plains that stretched to the east, refused to invade any further, having already traveled 11,000 miles in seven years. When Alexander could not persuade them to follow him, he had to admit that the omens had changed. Arranging for Arsaces to pay tribute to the king of Abhisara, he left his conquered territory under this king Ambhi and Poros, then planned his voyage back to the sea. Having built a fleet of a thousand boats and expropriating another eight hundred, in November 326 BC Alexander began the voyage down the rivers to the sea. Hearing of opposition at the confluence of the Jhelum and the Chenab, Alexander marched his army forty-eight miles across the desert to attack the Mallians by surprise. Alexander led the attack personally, and the Greeks killed about five thousand Indians. Impatient with the slowness of those climbing the ladders into the enemy fort, Alexander jumped down into the fort almost alone where he was shot by an arrow through his breastplate into his ribs. Fighting until he fainted from loss of blood, he was then protected by

bodyguards, and the arrow was eventually removed. Alexander recovered, but in revenge all the Indians in the fort were massacred, including the women and children. Other independent cities of Brahmins revolted; 80,000 Indians were slain by the Greeks, and many captives were auctioned as slaves. After this bloody detour Alexander and his men returned to their ships and sailed down the Indus to the sea and returned to Babylon. On his boat Alexander questioned ten of the naked sages he captured for persuading Sabbas to revolt. Known for their pertinent answers to questions, Alexander threatened to kill those who gave inadequate responses. According to Plutarch these philosophers declared that the cunningest animal is the one people have not found out, that to be most loved one must be very powerful without making oneself too much feared, and that a decent person ought to live until death appears more desirable than life. Alexander had entered India with an army of 120,000 with 15,000 horses but returned with not much more than a quarter of them, mostly because of disease and famine. Although this conquest did open up communication between the Greeks and the Indians, it seems to me that this could have been done much better without all the killing and plunder. Alexander's Conquest of the Persian Empire

Mauryan Empire, Ashoka and Sri Lanka


Alexander's conquests affected only the westernmost portion of India, as most of the empire of the Nandas remained intact. However, within a year or two of Alexander's departure this great empire was overthrown, not by the Greeks but by Chandragupta, the founder of the Mauryan dynasty. According to Greek historians the young Chandragupta met Alexander, angered him, and was ordered to be killed but fled. A Pali work describes how Chandragupta and his minister Chanakya recruited an army from the disaffected people of the Punjab who had resisted Alexander and then overthrew the existing government of India. The Greek satraps Nicanor and Philippus were killed; when Alexander's empire was divided up after his death in 323 BC, the Indus valley had already been lost to Chandragupta; Eudemus left India in 317 BC. Seleucus, the ruler of the eastern portion of the Greek empire, encountered Chandragupta in 305 BC and had to cede the Hindu Kush mountain area for 500 elephants, which enabled him to defeat Antigonus at Ipsus. Megasthenes was sent as the Greek ambassador to the court at Pataliputra, where he wrote a book on India. A royal road of more than a thousand miles connected the northwest territory with this capital. Megasthenes described how this vast empire was ruled by Chandragupta, who conducted public business and judged causes throughout his waking day. Provinces were ruled by governors and viceroys and the Emperor himself with the help of his council. An intelligence system, which included courtesans, reported to the king. Irrigation was regulated, and the army had more than 600,000 men; but they were outnumbered by the farmers, whose work was respected even in wartime. Literary legends portray Chanakya as the genius behind the throne and the author of Kautilya's Arthashastra. Jain tradition claims that in the last days of his life Chandragupta was converted and joined their migration led by Bhadrabahu. Chandgragupta ruled for a quarter of a century and was succeeded by his son Bindusara, who ruled for about 27 years. According to a Tibetan source, Chanakya also helped Bindusara destroy sixteen towns and master all the territory between the eastern and western seas. Bindusara corresponded with the Syrian king Antiochus I, offering to buy

wine, figs, and a sophist; but Greek law prohibited the selling of a sophist. Bindusara appointed his son Ashoka viceroy of Avanti, and about 273 BC Ashoka became emperor of India. Buddhist texts portray Ashoka consolidating his empire by killing ninety-nine of his brothers; but some consider this an exaggeration to set off the contrast after his conversion because some of his rock edicts indicate loving care of his brothers. With a sense of his historic mission Ashoka had these rock edicts and stone pillars carved all over India with descriptions of his intentions and actions. These tell a remarkable story of the philosopher king H. G. Wells called the greatest of kings. Ashoka admitted in Rock Edict 13 that eight years after his consecration as king when "Kalinga was conquered, 150,000 people were deported, 100,000 were killed, and many times that number died."4 Yet after that, he was converted to justice (dharma), loved it, and taught it. With great remorse Ashoka transformed himself and attempted to transform his kingdom and the world, though he warned offenders that they might be executed if they disobey. Eliminating capital punishment was not one of his reforms, although he did often delay executions. Ashoka expressed his main concern for the next world. Ashoka renounced the violence of war, stating that he would have to bear all that could be borne. He refused to conquer weaker and smaller states, allowing even forest tribes an equal sovereignty. He wanted all people to enjoy the benefits of non-injury, self-control, fair conduct, and gentleness. As a benevolent monarch he declared all people his children and expressed his desire that all his children obtain welfare and happiness both in this world and the next. He thus engaged in preaching but also worked hard to serve his people. Instead of organizing military expeditions, he sent out peace missions throughout his kingdom and beyond to teach virtue and conversion to a moral life by love. In another rock edict Ashoka said he had been an open follower of the Buddha for two and a half years. He abolished royal hunting and animal sacrifices in the capital, reducing the palace's killing of animals for food from several thousand a day to two peacocks and an occasional deer, and he promised to eliminate even those three. He banned sports involving the killing of animals and cruel animal fighting. In the 26th year of his reign he restricted the killing and injury of parrots, wild geese, bats, ants, tortoises, squirrels, porcupines, lizards, rhinos, pigeons, and all quadrupeds that were neither used nor eaten. Ashoka provided medicinal plants for people and animals to neighboring kings as well as throughout his own kingdom, seeing no more important work than acting for the welfare of the whole world. He appointed governors who would serve the happiness and welfare of the people, and he insisted on justice and consistent punishments. He commanded that reports be made to him at any hour of the day and at any place, so intent was he in working for the good of all. To protect people and beasts Ashoka had trees planted and shelters built at regular intervals along the roads. Mango groves were planted, and wells were dug. Although he followed Buddhist dharma, Ashoka respected all the religious sects and also encouraged his people to do so by guarding their speech in neither praising one's own sect nor blaming other sects except in moderation. He believed that whoever praises one's own sect and disparages another's does one's own sect the greatest possible harm. "Therefore concord alone is meritorious, that they should both hear and obey each other's morals (dharma)."5 He wanted all sects to be full of learning and teach virtue, and he promoted the essence of all religions, their unity in practice, their coming together in religious assemblies, and learning the scriptures of different religions.

Ashoka's emphasis was on ethical action rather than ritual and ceremonies, which he found of little use. The ceremonies of dharma that he found useful were "the good treatment of slaves and servants, respect for elders, self-mastery in one's relations with living beings, gifts to Brahmins and ascetics, and so on."6 For thirty-seven years Ashoka ruled a large empire that included most of India except the southern tip. Yet his efforts were to bring justice and virtue to the whole world. Thanks to his rock edicts and human memory, his admirable intentions will never be forgotten. Little is known of Ashoka's successors, but it took about fifty years before the Mauryan dynasty came to an end about 187 BC with the assassination of Brihadratha by his general Pushyamitra and the invasion of the Bactrian Greeks. Pushyamitra was able to drive out the Greeks and ruled for about 36 years, but Buddhists complained that he was a cruel persecutor of their religion who offered gold coins for the killing of monks. The Shunga kings ruled for more than a century and were followed by the Kanvas, whose dynasty in Magadha lasted 45 years and was overthrown in 30 BC. By this point the empire was broken up, and little is known of this history except of some of the Greek rulers in Bactria, such as Demetrius II who conquered the Punjab and northwest India between 180 and 165 BC, Eucratides who was murdered by his son about 150 BC, and Menander who ruled for about 25 years in the late second century BC and was said to have become a follower of the Buddha. Ashoka recognized three neighboring kingdoms in southern India as Chola, Pandya, and Chera, where the Tamil language was spoken. Legends indicate Dravidian and Aryan tribes coming in from the northwest; Agastya was said to have brought farmers from the homeland of Krishna. The Chola ascendancy over the Tamil states began in the first century BC when King Karikala escaped from prison and eventually defeated the combined forces of the Pandya and Chola kings with the help of eleven minor chieftains. King Karikala also invaded the island of Sri Lanka and removed 12,000 inhabitants to work building a fortification at the seaport Puhar. He also had irrigation channels built there at the River Kaveri. A Buddhist monastery at Mahavihara recorded in the Mahavamsa the early history of Sri Lanka. The pre-Dravidian aborigines were called Nagas and Yakshas. About the fourth century BC they were colonized by people from Bengal led by Vijaya, who had been banished by his father for evil conduct; he invaded the island with seven hundred men followed by the importation of a thousand families and many maidens. A century later King Devanampiya Tissa sent an embassy to Emperor Ashoka, who sent back envoys to consecrate this king. Ashoka's brother Mahendra went to Sri Lanka to convert them to Buddhism, and a branch of the Bodhi tree was planted in the capital Anuradhapura. Devanampiya Tissa ruled Sri Lanka for forty years until about 210 BC, and he was succeeded by his three brothers. Then two brothers from southern India named Sena and Guttika usurped the throne and ruled for twenty years. The noble Elara from Chola overcame Asela and ruled the island for many years with justice for friends and enemies. Legend records that he even had his own son executed for accidentally running over a calf and killing it. Elara introduced their tradition of the bell of justice. However, he was considered a Tamil usurper, and after fifteen years of war he was defeated and killed by King Dutthagamani (r. 161-137 BC), who battled thirty-two chiefs to establish a united kingdom in Sri Lanka. He was succeeded by his brother Saddhatissa (r. 137-119 BC). Upon his death his younger son Thulatthana was chosen king by counselors and Buddhist monks, but the elder son Lanjatissa defeated the younger brother and held the throne for ten years. He was succeeded by his younger brother Khallatanaga, who was killed by rebels after ruling for six years. The rebel king was soon killed by another brother Vattagamani, who married the widowed queen in 103 BC. However, the same year King Vattagamani faced a Tamil invasion and a rebellion by one of his governors. He tried to quell the rebellion by using the invaders, but then the seven invaders drove him out of the

country. His queen and the Buddha's alms-bowl were taken back to India by two invaders while the other five invaders ruled Sri Lanka 103-89 BC. Vattagamani recovered his kingdom from the Tamil invasion in 89 BC and governed for twelve years during which the extensive Buddhist Tripitaka was written down along with the Atthakatha. Vattagamani was succeeded by two sons, but the second, Choranaga (r. 63-51 BC), had Buddhist sanctuaries destroyed. He and several succeeding kings were poisoned by his wife Anula; then she was killed by Kutkannatissa, who ruled for 22 years until about 20 BC.

Dharma Sutras
In ancient Indian culture political and social ethics were focused around the three goals of dharma (justice, duty, virtue), artha (success, prosperity), and kama (pleasure). The fourth goal of moksha (liberation) was considered the highest goal sought through spiritual and religious endeavor. Ways of attaining this spiritual release from the cycle of rebirth have been discussed in the chapters on the Upanishads, Jainism, and Buddhism, and will also be discussed in the next chapter on Hinduism. The era of the sutras in Hindu culture slightly preceded the development of Jainism and Buddhism in the sixth century BC and lasted until the law codes began to become more formalized in the Laws of Manu starting around the 2nd century BC. Each school of the Brahmins had their own collection of duties with the Shrauta Sutras on the Vedic sacrifices, the Grihya Sutras on domestic ceremonies, and the Dharma Sutras on personal and social conduct. All of these follow the sacred traditions of the Aryan Vedas and distinguish the various duties, obligations, and privileges of the four castes. The Grihya Sutras delineate detailed rules for the householder in regard to marriage and household customs, manners, and rituals. The Dharma Sutras cover broader areas of social customs and offer specific rules for almost every aspect of life. The four castes of the Brahmins (priests), Kshatriyas (rulers), Vaishyas (farmers and merchants), and Sudras (workers) were a strict hierarchy with each preceding caste superior by birth to the one following. The twice-born top three are ordained through initiation to study the Vedas and kindle the sacred fire, but the Sudras were only ordained to serve the other three superior castes. Brahmins were initiated in the eighth year after conception in the spring, Kshatriyas in the eleventh year in the summer, and Vaishyas in the twelfth in the autumn. The one initiating them became their teacher and must be served loyally according to strict rules. Initiates were not supposed to associate with those families that were not initiated called "slayers of Brahman." Respect was to be shown to those in a superior caste and to those of the same caste venerable for their learning and virtue. Belief in the caste system was based on the idea of karma that those who act well in this life will be born in better circumstances or a higher caste next time, and those who do not fulfill their duties will be born in a lower caste and worse circumstances. Nevertheless this arbitrary system based on birth does tend to violate the principles of justice and equal opportunity for all. The student phase of life was quite strict and celibate. These youths were not allowed to look at dancing, attend festivals or gambling halls, gossip, be indiscreet, talk with women unnecessarily, nor find any pleasure where one's teacher could be found. Students were to restrain their organs, be forgiving, modest, self-possessed, energetic, and free of anger and envy. The teacher was to love the youth as his own son and give him full attention in teaching the sacred knowledge without hiding anything in the law; teachers were not allowed to use students for their own purposes to the detriment of their studies except in times of distress.

The syllable Aum was chanted prior to studying the Vedas, and twelve years were considered necessary for the study of each of the four Vedas, although not everyone studied all four, as family traditions tended to focus on one of the Vedas. Meditation was practiced to gain wisdom and recognize the soul (atman) in all creatures as well as the eternal being within oneself. The eradication of faults such as anger, exultation, grumbling, covetousness, perplexity, doing injury, hypocrisy, lying, gluttony, calumny, envy, lust, secret hatred, and neglecting to control the senses or mind was accomplished by means of yoga. Detailed rules of penance are described for numerous offenses. When adequate knowledge of the Veda has been gained by the student, he goes through a bathing ceremony and is henceforth known as a snataka. Rules for the snataka are detailed as are the duties of the householder after marriage. Rules of inheritance are defined, and funeral ceremonies are described. Beyond student and householder are two more stages of life available to spiritual seekers, who leave their home to become a chaste hermit in the forest, possibly to be followed by the final stage of renouncing everything as an ascetic (sannyasin) who must
live without a fire, without a house, without pleasures, without protection. Remaining silent and uttering speech only on the occasion of the daily recitation of the Veda, begging so much food only in the village as will sustain his life, he shall wander about neither caring for this world nor for heaven."7

Such a person is clearly seeking spiritual liberation (moksha). The beginnings of criminal and civil law are also outlined in the Dharma Sutras, but punishments are differentiated according to the perpetrator's caste and also the victim's. Neither capital nor corporal punishment were to be inflicted on Brahmins. A Brahmin might be exiled, but he was allowed to take his things. The Apastamba Sutra concludes with the idea that duties not taught in the text must be learned from women and men of all castes.

Laws of Manu
Based on earlier Dharma Sutras, the most influential and first great law code of the Hindus, the Laws of Manu, was written between the second century BC and the second century CE. The sage Manu begins by describing the creation from the divine self-existent reality, which can be perceived by the internal organ. The best of the created beings are those animated ones who subsist by their intelligence, and of those humans the best are the Brahmins who learn the Vedas and know God (Brahman). Manu declared the sacred law as it pertains to the four castes (varna meaning color). Though action from a desire for rewards is not laudable, there is no exception in this world. The study of the Veda is based on the idea of action (karma) - that acts, sacrifices, and the keeping of vows and laws are kept on the belief that they will bear fruit. Those who obey the revealed laws and the sacred tradition gain fame in life and after death unsurpassable bliss. The sacred law comes from four sources: the Vedas, the sacred tradition, the customs of the virtuous, and one's own conscience. The Vedas represent the revealed truth (sruti), and on them are based the Sutras and these laws which define the sacred tradition (smriti). Thus study of the Vedas is still primary for the three castes who are initiated.

The best way to restrain oneself from sensual pleasures is by constant pursuit of knowledge. The student is to abstain from honey, meat, perfumes, garlands, spices, women, any acid, and from doing injury to living creatures. Students especially must watch out for women, because it is their nature to seduce men, and they can lead astray even a learned man, causing him to become a slave of desire and anger. Originally the castes and laws may not have been as rigid as they later became. With faith, says the Laws of Manu (2:238), one may receive pure learning even from a person of lower caste, the highest law from the lowest, and an excellent wife may come from a base family. Many of the rules for students and snatakas follow those in the Dharma Sutras. There is the deeper belief that injustice practiced in this world may not bear fruit at once; but eventually it will cut off one's roots, and it may even fall on one's sons or grandsons, though one may prosper for a while through injustice. The following advice is given to the twice-born:
Let him always delight in truthfulness, the sacred law, conduct worthy of an Aryan, and purity; let him chastise his pupils according to the sacred law; let him keep his speech, his arms, and his belly under control. Let him avoid wealth and desires, if they are opposed to the sacred law, and even lawful acts which may cause pain in the future or are offensive to people. Let him not be uselessly active with his hands and feet, or with his eyes, nor crooked nor talk idly, nor injure others by deeds or even think of it.8

Though one may be entitled to accept presents, one should not get attached to accepting them lest the divine light in one be extinguished. The Brahmin, who accepts gifts without performing austerities or studying the Veda, sinks like a boat made of stone. Everyone is born single and dies the same way. Single, one enjoys virtue or sin, for in the next world neither father, mother, wife, nor sons stay to be one's companions; only spiritual merit alone remains. The persevering, gentle, and patient shun the company of the cruel, and doing no injury gains heavenly bliss by controlling one's organs and by liberality. To lie to the virtuous is the most sinful thing as it steals away one's own self. What is most salutary for the soul is to meditate constantly in solitude in order to attain supreme bliss. Noninjury (ahimsa) is essential to this ethic. Those who injure beings in giving themselves pleasure never find happiness in life or death, but those who do not cause suffering to living creatures and desire the good of all obtain endless bliss.
Whoever does not injure any attains without effort what one thinks of, what one understands, and what one fixes one's mind on. Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to heavenly bliss; let one therefore shun meat. Having well considered the origin of flesh and the fettering and slaying of corporeal beings, let one entirely abstain from eating flesh.9

In spite of these thoughts animals were still sacrificed.

Though where women are honored, the gods are pleased, females were to be subordinate to men throughout their lives - the child to her father, the woman to her husband, and after his death to her sons. They apparently believed that the child was completely determined by the seed of the man and that the womb was only like the soil of the field. Yet the law also held that what was sown in someone else's field belonged to the (owner of the) field. A wife may accompany her husband in the third stage of life as a hermit in the forest. There one meditates and studies the Upanishads in order to attain complete union with the soul. After studying the Vedas, having sons, and offering sacrifices, in the fourth stage one may direct one's mind to the final liberation. The ascetic gives up all worldly things, bearing patiently hard words, anger, and curses without returning anger, drinking purified water, and uttering only speech purified by the truth. Abstaining from all sensual enjoyments, one sits alone delighting in the soul. In deep meditation indifferent to all objects one may recognize the supreme soul that is present in all organisms. The ten-fold law of all four stages of life is contentment, forgiveness, self-control, non-stealing, purification, control of the organs, wisdom, knowledge, truthfulness, and abstention from anger. The Kshatriya, whose highest model is the king, has the sacred duty to protect everyone and must also act as judge, prescribing proper punishment for those who commit wrongs. If the king did not punish those who needed it, the stronger would roast the weaker. The king was to be just to his own subjects, chastise enemies, be honest with friends, and lenient toward Brahmins. The main vices the king must watch out for come from the love of pleasure and wrath. Vice is to be feared more than death, because the vicious sink down while the one who dies free from vice ascends to heaven. Here we also find for perhaps the first time the atrocious belief that a warrior who fights hard in battle goes to heaven if killed. In spite of the concept of non-injury, warfare was still socially acceptable. However, the wise king arranges everything so that no ally or neutral or foe may injure him, and this is considered the sum of political wisdom. Foes may be conquered by conciliation, by gifts, and by creating dissension, but never by fighting. Civil and ceremonial laws fall into the following eighteen categories: non-payment of debts, deposit and pledge, sale without ownership, concerns among partners, resumption of gifts, non-payment of wages, non-performance of agreements, rescission of sale and purchase, disputes between owner and servants, boundary disputes, assault, defamation, theft, robbery and violence, adultery, duties of husband and wife, inheritance partition, and gambling. Justice violated destroys, but preserved justice preserves. Justice is the only friend one has after death, for everything else is lost. Yet the soul is the witness of the soul and the refuge of the soul. The wicked may think no one sees them, but the gods see them distinctly. Those who commit violence are considered the worst offenders, and the king who pardons the perpetrators of violence incurs hatred and quickly perishes. The Laws of Manu are summarized as non-injury, truthfulness, non-stealing, purity, and control of the organs. The main duty of the Brahmin is to teach, the Kshatriya to protect, the Vaishya to trade, and the Sudra to serve. Penances are detailed but can be summarized as by confession, repentance, austerity, and by reciting (Vedas), or by liberality. In proportion as one confesses and loathes the wrong, one is freed from guilt; one is purified by stopping the sin and thinking, "I will do so no more." Austerities are to be repeated until one's conscience is satisfied. Realizing what comes after death, one will always be good in thoughts, speech, and actions. Mental faults are coveting the property of others, thinking what is undesirable, and adhering to false

doctrines. Wrong speech comes from untruth, detracting from the merits of others, abuse, and talking idly. Bad actions are taking what has not been given, injuring, and intercourse with another's wife. The doctrine of reincarnation helps people to realize that the consequences of their actions may occur in another life. All actions are good (sattva), passionate (rajas), or dark (tamas). Goodness comes from knowledge, darkness from ignorance, and passion from love and hate. Goodness results in bliss, calm, and pure light; passion ever draws one towards pleasure and pain; and darkness leads to delusion, cowardice, and cruelty. The good in their next life are more divine; the passionate are human; and the dark more animalistic. Ultimately knowledge of the soul is the first science, because by self-knowledge immortality is attained.

Artha Shastra
The classic work on the goal of material success is the Artha Shastra by Kautilya, who is identified with Chanakya, the advisor of Chandragupta, first king of the Mauryan dynasty. This treatise is a collection of political, legal, and economic advice from earlier sources put together and commented on by Kautilya. Unfortunately it is another step down ethically from the Dharma Sutras and traditional law codes to a worldly strategy of how to enhance one's own kingdom often at the expense of others. The complete text of this work was discovered in 1905 and has been translated into English. In the third chapter Kautilya repeated the traditional views of the Vedas, the caste system, the four stages of life, and lists the duties common to all as harmlessness, truthfulness, purity, freedom from spite, abstinence from cruelty, and forgiveness. However, he then goes on to analyze government as the art of punishment based on discipline. Kautilya saw his work as the science of politics, which deals with the means of acquiring and maintaining the Earth. The study of any science depends on the mental faculties of obedience, hearing, perception, memory, discrimination, inference, and deliberation. Princes were to be celibate until they came of age at sixteen, at which time they were expected to marry; girls came of age at twelve. Restraining the senses depends upon abandoning lust, anger, greed, vanity, haughtiness, and overjoy. Kautilya begins to reveal his value system when he places wealth above charity and desire, because these two depend on wealth. He seemed to forget truthfulness and harmlessness when he recommended the institution of spies using fraud and duplicity. Although Kautilya declared that the prince should be taught only justice (dharma) and wealth (artha) and that he should do what pleases his subjects, to his rational mind this may mean warfare and treachery against their enemies. After describing the villages, land, and forts, Kautilya goes on to delineate the duties of the chamberlain, the collector general, account keepers, and the superintendents of gold, storehouse, commerce, forest produce, armory, weights and measures, tolls, weaving, agriculture, liquor, slaughterhouse, prostitutes, ships, cows, horses, elephants, chariots, infantry, passports, pasture land, and the city. Brahmins, ascetics, children, the aged, the afflicted, royal messengers, and pregnant women are to be given free passes to cross rivers. Diplomatic negotiation is to be carried out by praising the other's qualities, discussing mutual benefits, future prospects, and the identity of interests. Law is based on justice, evidence, history, and the edicts of kings; but for Kautilya the royal will is the most important, though the justice of the sacred law takes precedent over history when they disagree. Marriage cannot be dissolved by the husband or wife against the will of the other; but if

there is mutual enmity, divorce may be obtained. Neighborhood elders may be consulted to settle disputes about fields. Kautilya recommended cooperation with public projects and suggested, "The order of any person attempting to do a work beneficial to all shall be obeyed,"10 and those disobeying may be punished. The native Mlecchas, who were considered barbarians, may sell their offspring into slavery, but Aryans may not. A person who has voluntarily enslaved oneself and runs away is to be enslaved for life, and one who has been mortgaged into slavery is enslaved for life for running away twice. Violation of female servants, cooks, and nurses earns them their liberty at once. If a master fathers a child with a slave, both the child and the mother are to be recognized as free. Slaves can buy back their freedom for their sale price, and Aryans captured in war can also purchase their freedom. Kautilya described the various punishments for offenses, which can include torture, mutilation, and capital punishment, though fines were most often applied. Verbal abuse was punished with a fine, whether it was true or false, and the penalties for assault were halved if the offense was due to carelessness, intoxication, or loss of sense. Fines generally varied according to the rank of the person and the seriousness of the offense. "No man shall have sexual intercourse with any woman against her will."11 Mercy was to be shown to pilgrims, ascetics doing penance, those suffering disease, hunger, thirst, or fatigue, rustic villagers, those suffering punishment, and paupers. People were to be honored for their learning, intelligence, courage, high birth, and magnificent works. Revenues were to be collected like fruits, only when they were ripe; to try to collect revenue when unripe may injure the source and cause immense trouble. In addition to the usual services, artists, and musicians, the court also supported a foreteller of the future, a reader of omens, an astrologer, a reader of the Puranas, a story-teller, and a bard. Advisors are to tell the king what is good and pleasing but not what is bad; though when the king is ready to listen, he may be told secretly what is unpleasant but good. For Kautilya the elements of sovereignty were the king, the minister, the country, the fort, the treasury, the army and its ally, and the enemy. A good king was described as born of a high family, godly, virtuous, courageous, truthful, grateful, ambitious, enthusiastic, not addicted to procrastination, powerful in controlling neighbor kings, resolute, with a good assembly, having a taste for discipline, with a sharp intellect and memory, trained in various arts, dignified, with foresight, discerning the need for war, not haughty, free of passions and bad habits, and observing traditional customs. The acquisition of wealth and its security was dependent on peace and industry. Kautilya defined three kinds of strength as the ability to deliberate being intellectual strength, a prosperous treasury being strength of sovereignty, and martial power being physical strength. The traditional six forms of state policy were peace, war, neutrality, marching (preparing), alliance, and the double policy of making peace with one and waging war against another. Although Kautilya was not reluctant to use warfare, at least he did recognize that if the situation is equal, peace is preferable, because war involves loss of power and wealth, traveling, and sin. Kautilya used rational calculations of selfinterest in deciding whether to march against enemies. In my opinion Kautilya is to be severely criticized for recommending the use of war as a political instrument in disregard of human welfare. His position can clearly be seen as a degeneration from his own teacher's more humane views in the following passage:
My teacher says that in an open war, both sides suffer by sustaining a heavy loss of men and money; and that even the king who wins a victory will appear

as defeated in consequence of the loss of men and money. No, says Kautilya, even at considerable loss of men and money, the destruction of an enemy is desirable.12

Kautilya believed that peace, dependent on honesty or an oath, is more immutable in this world and the next than that based on security or a hostage, which is for this world only. Kautilya thought that he and those who know the interdependence of the six forms of policy can play at pleasure with kings bound round with chains skillfully devised by himself; but I would submit that those chains based on human violence and suffering bind such an advisor as well and cause untold misery. Once again Kautilya valued wealth most of all, for with money one can buy treasure and an army. Kautilya, who has been compared to Machiavelli, believed that the skill of intrigue is more important than enthusiasm and power when invading another country. He coldly calculated whether the expected profit will outweigh the loss of trained men and diminution of gold and grains when deciding whether to march. By conciliation and gifts the conqueror should use corporations (mercenaries) against an enemy; but if they oppose him, he should sow seeds of dissension among them and secretly punish them. He may also use rewards for those who help him fulfill his promises to his people. Kautilya did believe the king should follow the will of the people.
Whoever acts against the will of the people will also become unreliable. He should adopt the same mode of life, the same dress, language, and customs as those of the people. He should follow the people in their faith with which they celebrate their national, religious and congregational festivals or amusements.12

He then went on to recommend that spies be used to persuade the local leaders of the hurt inflicted on enemies in contrast to the good treatment they receive from their conqueror. He advised the extensive use of spies even in the guise of ascetic holy men. Various descriptions of magical remedies and superstitions are based on traditional folklore. Though worldly wise, the ethics of Kautilya leaves much to be desired.

Kama Sutra
The fourth aim of life to be discussed is kama, which means pleasure. The main aspect of pleasure discussed in the Kama Shastra is sexual love. Like the Artha Shastra these ideas on erotic techniques and methods were passed down through an oral tradition from the ancients. The legendary founder is Nandi, Shiva's companion, and about the eighth century BC Shvetaketu known to us from the Brihadaranyaka and Chandogya Upanishads, is said to have summarized them. This extensive work was passed down through the family of Babhru, and between the third and first centuries BC several authors wrote shorter works on different aspects of eroticism, including Suvarnanabha on erotic approaches, Ghotakamukha on the art of seducing girls, Gonardiya on the wife's duties and rights, Gonikaputra on relations with other men's women, Kuchamara on occult practices, and Dattaka who wrote on courtesans with the help of a famous courtesan of Pataliputra. These were combined together in the oldest text we have today, the Kama Sutra by Vatsyayana, who probably lived in the fourth century CE. In style and language the Kama Sutra is considered quite similar to Kautilya's Artha Shastra. Famous as the world's oldest and the most detailed sex manual prior to our century, the Kama Sutra reveals the life-style and sexual morals of ancient India.

Vatsyayana declared that everyone in life must pursue three aims successively. Childhood is dedicated to acquiring knowledge and is a celibate phase; the erotic predominates in adulthood; and old age is dedicated to the practice of virtue (dharma) and spiritual liberation (moksha). Vatsyayana defined artha as material goods or wealth and said that it "consists of acquiring and increasing, within the limits of dharma, knowledge, land, gold, cattle, patrimony, crockery, furniture, friends, clothing, etc."14 Kama is the mental inclination toward the pleasures of the senses and is particularly connected to the erotic. Sexual behavior may be learned with the aid of this text and the counsel of worthy experts in the arts of pleasure. Nevertheless Vatsyayana acknowledged that money and social success are more important than love and that virtue is more important than success and fortune. With money one can realize the three aims of life, even in the case of prostitutes. Since sex is natural to all animals why does it need to be studied? The preliminary acts between a man and a woman can benefit from rules of conduct. Among animals the female is driven by instinct with little consciousness during the sexual season. Although Vatsyayana said he is a fatalist, he recognized that success depends on human effort. The pursuit of pleasure must be coordinated with virtue and material goods. The lewd man is vain and scorned, and exaggerated emphasis on the sexual life can be self-destructive as well as ruining others. Nevertheless sexuality is essential to human survival. The one accomplished in wealth, love, and virtue attains the greatest happiness in this world and the next. The art of loving so pleasing to women, which allows children to be born, has been described by sages in sacred books. The erotic science should be studied along with other subjects even before adolescence and after marriage with one's mate. A girl may learn from a woman who has had sexual experience. Vatsyayana listed 64 arts which include music, dance, drawing, carpets, flower bouquets, mosaics, bed arrangement, games, charms, garlands, ornaments, dressing, perfumes, jewelry, conjuring, magic, manicure, cooking, needlework, lacemaking, quoting, riddles, bookbinding, storytelling, basketmaking, woodwork, furnishing, gems, metals, stones, arboriculture, stockbreeding, teaching parrots, massage and hair care, sign language, foreign languages, decorating, observing omens, using memory, reciting, puns, poetry, cheating, disguise, manners, rules of success, and physical culture. There are also 64 erotic arts from Panchala country. Prostitutes who are beautiful, intelligent, and well educated in these arts are honored in society and called courtesans. A man who is expert in the 64 arts is much appreciated by women. It is recommended that sexuality be satisfied within the caste, and marrying one's son to a virgin gained a good reputation, though Gandharva marriages based on mutual affection were generally considered the happiest. Exceptions to caste were made for prostitutes or widows, provided that it was only for pleasure. Young girls were also considered suitable for love affairs, and Gonikaputra recognized a consenting married woman as a fourth category. An atrocious statement was made about a pair of lovers murdering the husband and taking his goods once the wife has fallen in love. The author also found nothing wrong with a poor man having a love affair to become rich. However, he must not show indifference to her, or she will ruin his reputation with accusations. Yet generally the seduction of another man's wife was considered an avoidable risk. There follows detailed chapters on how to stimulate erotic desire, embraces, petting and caressing, scratching, biting, copulation, blows and sighs. Although a woman may be submissive or reticent, she is quick to learn the games of love. Vatsyayana declared that passion knows no rules nor place

nor time, and variety fosters mutual attraction. "Whether they continue having sexual relations, or live chastely together, true love never decreases, even after one hundred years."15 Vatsyayana believed that suffering is not the Aryan way and is not suitable for respectable people. An educated man knows how to check the violence of his impulses and knows the limits of the girl's endurance. Amorous practices vary according to the place, the country, and the moment. Oral sex is described but not recommended by some teachers as defiling of the face, though it was popular in some regions. Female and male homosexuality are both described. A man should respect the woman and consider her pure as a matter of principle even though she may appear guilty by her behavior. Since moral codes and local customs differ, one should behave according to one's own inclinations. Vatsyayana asked rhetorically, "Practiced according to his fantasy and in secret, who can know who, when, how, and why he does it?"16 After making love one should be affectionate so that a solid attachment may be established through friendly conversation. Courting and seduction are discussed in chapters on how to relax the girl and on ways of obtaining the girl. Those who gain each other's trust end up becoming attached to one another out of habit. The totally trusting wife considers her husband a god and is completely devoted to him. She takes responsibility for the household. Widows may remarry and begin a new existence, and according to the ancient tradition an unsatisfied woman may leave her husband and choose another to her taste. Vatsyayana recognized the ethical marriage as the best and said that some men do not pursue adulterous relationships for reasons of ethics. The man who is educated in this erotic art cannot be deceived by his own wives, according to Vatsyayana. "Reasonable people, aware of the importance of virtue, money, and pleasure, as well as social convention, will not let themselves be led astray by passion."17 What is refreshing in this treatise is the openness to sexual pleasure and its naturalness without the shame and puritanical guilt so well developed in other cultures which have invaded modern India as well. The erotic is treated as an important aspect of human life and as the sacrament of marriage which unites the couple closer than anything else can, though relations outside of marriage are not forbidden. Instead of being burdened by inhibitions in ancient India people were encouraged to learn about their sexuality and develop the art of loving through education and practice. Only now in the late twentieth century does the world seem to be acknowledging the wisdom of these techniques and this highly skilled art.

Notes
1. Samanna-phala Suttanta 12 (Digha 1:50). 2. Arrian, Indica tr. E. J. Chinnock, 9. 3. Plutarch, Alexander, tr. J. Dryden, p. 569. 4. Sources of Indian Tradition ed. DeBary, p. 143. 5. The Age of the Nandas and Mauryas ed. Sastri, p. 236. 6. Sources of Indian Tradition ed. DeBary, p. 149. 7. Apastamba Dharma Sutra 2:9:21:10 in The Sacred Laws of the Aryas tr. Georg Bhler, Part 1, p. 154. 8. Laws of Manu tr. Georg Bhler, 4:175-177. 9. Ibid. 5:47-49. 10. Kautilya, Arthashastra tr. R. Shamasastry, 3:10:173, p. 199. 11. Ibid. 4:12:231, p. 261. 12. Ibid. 7:13:303-304, p. 335. 13. Ibid. 13:5:409, p. 438. 14. Vatsyayana Kama Sutra 1:2:9 in Danielou, p. 28.

15. Ibid. 2:5:43, p. 144. 16. Ibid. 2:9:45, p. 194. 17. Ibid. 7:2:53, p. 520.

Hindu Philosophy
Nyaya and Vaishesika Mimamsa and Vedanta Samkhya and Yoga Bhagavad-Gita This chapter has been published in the book INDIA & Southeast Asia to 1800. For ordering information, please click here. In India there are six orthodox schools of philosophy which recognize the authority of the Vedas as divine revelation, and they generally function as pairs - Nyaya and Vaishesika, Mimamsa and Vedanta, and Samkhya and Yoga. Those who did not recognize this authority were the Jains, Buddhists, and materialists. Even in India, where spiritual ideas dominate the culture, there were some who were skeptical of those ideals and held to a materialist view of the world; they were called Carvaka, and their doctrine that this world is all that exists is called Lokayata. The materialists did not believe in an afterlife and found sense perception to be the only source of knowledge, denying the validity of inference or general concepts. They focused on the senses and the four traditional elements of earth, water, fire, and air. Consciousness for the Carvaka is only a modification of these elements in the body. The soul is also identified with the body, and pleasure and pain are the central experiences of life, nature being indifferent to good and evil with virtue and vice being merely social conventions. This worldly philosophy naturally ignored the goal of liberation (moksha) or simply believed that death as the end of life and consciousness was a liberation. However, they also tended to neglect the value of virtue or justice (dharma), placing all of their attention on the worldly aims of pleasure (kama) and wealth or power (artha). Although Carvaka ideas are mentioned in some ancient writings, their own ancient writings were lost, and much of what we know of the early materialists is based on criticisms of other schools. However, a famous, ancient drama called The Rise of the Moon of Intellect (Prabodhacandrodaya) reveals some of the beliefs of this worldly movement. In this play Passion is personified and speaks to a materialist and one of his pupils. Passion laughs at ignorant fools, who imagine that spirit is different from the body and reaps a reward in a future existence. This is like expecting trees to grow in air and produce fruit. Has anyone seen the soul separate from the body? Does not life come from the configuration of the body? Those who believe otherwise deceive themselves and others. Their ancient teacher Brihaspati affirmed the importance of the senses, maintaining that sustenance and love are the objects of human life. For the materialists the Vedas are a cheat. If blessings are obtained through sacrifices and the victims ascend to heaven, why do not children sacrifice their parents? How can fasting, begging, penance, and exposure to the elements be compared to the ravishing embraces of women with large eyes and prominent breasts? The pleasures of life are no more to be avoided because they are mixed with pain than a prudent person would throw away unpeeled rice because it has a husk. Sacrifices,

reciting the Vedas, and penance are merely ways that ignorant and weak men contrive to support themselves. Yet upon analysis it was often found that the materialists' theory that no general inferences can be made contradicted their own views about the nature of the world. Nevertheless their hedonistic philosophy at times gave a humanistic criticism of the ethical contradictions of others. In the great epic Mahabharata a Carvaka is burned to death for preaching against the bloodshed of the great war and condemning Yudhishthira for killing thousands to regain his kingdom. They did criticize sacrifices and valued the arts as a means of pleasure. Hell they believed to be the pain experienced in this world, but all this ended in death. Like Epicureans, they found that pleasure could be maximized and pain minimized by detachment (vairagya). Immortality was only found in the fame one leaves behind for noble deeds performed.

Nyaya and Vaishesika


The Nyaya and Vaishesika schools are primarily analytic and are therefore more concerned with logic and epistemology than ethics. The word nyaya means that by which the mind is led to a conclusion. The Nyaya school formed about the fourth century BC with the Nyaya Sutras by Gautama. The first sentence declares that supreme happiness is attained by knowledge of the sixteen categories which are right knowledge, objects of knowledge, doubt, purpose, example, tenets, inference, confutation, ascertainment, discussion, sophistry, cavil, fallacy, quibble, futile rejoinder, and losing arguments. Knowledge comes from perception, inference, comparison, and verbal testimony. Objects of knowledge are self, body, sense organs, sense objects, intellect, mind, activity, defects, rebirth, fruit, pain, and release. The soul is distinct from the sense organs and the mind, which it uses to make judgments with the aid of memory. Judgments and actions are transitory but produce karma, which causes the union of the soul with the body, the soul transmigrating from a dead body to another birth. Gautama recognized the soul as the cause of the body but also acknowledged parents and food as other causes as well. Ethical concerns can be found in the discussion of the defects and the means of liberation. Gautama mentioned three categories of defects as attachment, aversion, and misconception. Vatsyayana, who wrote the first commentary on the Nyaya Sutras in the 4th century CE, explained that attachment can come from lust, jealousy, avarice, greed, and covetousness; aversion from anger, envy, malice, hatred, and resentment; and misconception from wrong apprehension, suspicion, pride, and negligence. Gautama considered misconception the worst sin because without it attachment and aversion do not occur. By fruit Gautama referred to what is produced by activity and defects. These results of action (karma) may occur immediately or after a long interval. Release is defined as the absolute deliverance from pain. Release does not occur though because of debts, afflictions, and activities. However, when knowledge is attained, wrong notions and defects disappear, removing pain and bringing about release. Since false concepts are the cause of the chain of events that leads to pain, correct knowledge is the solution. Even hatred of pain and attachment to pleasure can bind one. The activities of mind, speech, and body must be good and not bad but must also be performed without attachment. Selfishness is associated with false concepts, and virtuous actions emphasize the soul rather than the body and its senses. True knowledge comes from meditation, which is prepared for by good deeds. Gautama recommended practicing yoga in forests, caves, and on riverbanks. To attain final release the soul

may be embellished by the restraints and observances of the internal discipline learned from yoga. Study and friendly discussion with those learned in knowledge is also suggested. The Vaishesika philosophy is considered the oldest of the six orthodox schools and may even be pre-Buddhist. The Vaishesika Sutras by Kanada were written shortly before Gautama's Nyaya Sutras. The word vishesa means particularity, and this philosophy emphasizes the significance of individuals. Vaishesika recognizes three objects of experience as having real objective existence, namely substance, quality, and activity, and three products of intellectual discrimination which are generality, particularity, and combination. The reality of the soul is inferred from the discernment that consciousness cannot be a property of the body, senses, or mind. However, the life of the soul's knowing, feeling, and willing is only found where the body is. Each soul experiences the consequences of its own actions, resulting in the differences between individuals, from which the plurality of souls is inferred. Even liberated souls maintain unique characteristics in the Vaishesika philosophy. The Vaishesika Sutra begins with the idea that virtue (dharma) is the means by which prosperity and salvation are attained, but it acknowledges the authority of the Vedas as the word of God that leads to this prosperity and salvation. As with Nyaya the supreme good results from knowledge, in this case of the six predicables substance, quality, activity, generality, particularity, and combination. In addition to the four traditional elements of earth, water, fire, and air, they name ether (akasha), time, space, soul, and mind as the only other substances. One need not fall back on the scriptures to know the existence of the soul, because the expression of "I" makes its reality clear. The qualities are color, taste, smell, touch, numbers, size, separation, conjunction and disjunction, priority and posteriority, understanding, pleasure and pain, desire and aversion, and volition. Activity is going up or down, contracting, expanding, and motion. Action (karma) is opposed by its effect, which is how it is neutralized. Individuals are only responsible for voluntary actions; actions from organic life are considered involuntary. Worldly good is attained by ceremonial piety, but spiritual value is found by insight. The highest pleasure of the wise is found in independence from all agencies involving memory, desire, and reflection, and this knowledge results from peacefulness of mind, contentment, and virtue. Pleasure and pain result from the contact between soul, senses, the mind, and objects. When the mind becomes steady in the soul through yoga, pain can be prevented. Liberation (moksha) is not having any conjunction with the body and no potential for a body so that rebirth cannot take place. The traditional character of this school can be seen from the actions recommended for achieving merit.
Ablution, fast, abstinence (brahmacharya), residence in the family of the preceptor, life of retirement in the forest, sacrifice, gift, oblation, directions, constellations, seasons, and religious observances conduce to invisible fruit.1

Progress comes from virtue (dharma), but even this has consequences which neutralize it; for ultimate release cannot occur until even virtue is eradicated in selfless insight. So long as one is dominated by desire and aversion, virtue and its opposite are stored up, preventing liberation. When one realizes that all objects that seem either attractive or repulsive are merely compounds of atoms, their power over one ceases. True knowledge of the soul dispels self-interest in universal awareness. Each soul reaps the harvest of its deeds in this life or a future one, but with liberation it becomes absolutely free. The awareness of the seer is the vision of perfection which results from virtue.

Mimamsa and Vedanta


The Mimamsa philosophy is also very ancient, and the Mimamsa Sutra by Jaimini was written about the 4th century BC. This text begins with the subject of dharma, which the Vedas consider the means most conducive to the highest good. Dharma transcends sense perception, because the senses only perceive what exists in the present; dharma in the Mimamsa philosophy has a metaphysical reality that carries into the future. The soul also transcends the body, senses, and mind, being omnipresent, eternal, and many. In Mimamsa the soul is the agent that causes all movement of the body. Like in Vaishesika, salvation occurs when the fruits of all good and bad actions are exhausted, and the generation of new effects is stopped. However, in Mimamsa Vedic prayers, rituals, and sacrifices are emphasized as the means of achieving this. Women as well as men were allowed to perform sacrifices, but Sudras were still forbidden. In the ancient Mimamsa philosophy the experience of happiness in heaven was the ultimate goal. Mimamsa is based on the revelation in the Vedas, which are considered as eternal as the world. The metaphysics of this ethics even comes close to replacing God as the source of all action that governs the universe. Essentially everything is determined by character (dharma) or lack of it through the law of karma or action with its consequences. Not only is the soul as the agent of action real, but the action itself is a spiritual reality that transcends space and time, determining the nature of the universe. This unseen force is called apurva, which means something new, extraordinary, or unknown. Thus dharma or action (karma) supports the universe. If it is ethically right, it produces enjoyment; if it is wrong, then suffering is experienced. This force (shakti) of dharma or karma is extraordinary and unseen. The universe, being eternal, is not created by this force, but it is shaped by it. A unity to this universal force is posited to control and guide individuals in a single cosmic harmony. Yet humans are free and determine their own destiny by their actions. The karma from past actions does not limit free choices but is like capital that can be spent in various ways as it is resolved. The soul usually carries a mixture of good and evil consequences, and these may cancel each other. Obligations are actions which must be performed, or one gets demerit, though there is no merit for doing them. Prohibited actions if done also cause demerit, but if avoided likewise do not give merit. Optional actions may produce merit or demerit according to their consequences. Focusing primarily on the spiritual effects of rituals, the Mimamsa philosophy relies on the Dharma Sutras for guidance in worldly ethical questions. The Vedanta school complements Mimamsa's focus on the Vedas and sacrifices by illuminating the knowledge of the Upanishads as the "end of the Vedas," which is what Vedanta means. The Vedanta Sutra, written between the 500 and 200 BC by Badarayana, is also called the Brahma Sutra since it discusses knowledge of Brahman (Spirit) and sometimes Shariraka Sutra because it concerns the embodiment of the unconditioned self. The Vedanta Sutra attempts to clarify the meaning of the Upanishads and is rather terse, but it has been made famous by the commentaries written by the great Vedanta philosophers of the middle ages - Shankara, Ramanuja, and Madhva. If the way of action derives from the Mimamsa theory of karma, Vedanta suggests a way of knowledge by the soul of Spirit. The first chapter of the Vedanta Sutra describes Brahman as the central reality and creator of the world and the individual souls. The second chapter answers objections and explains the world's dependence on God and its evolution back into Brahman. The

third chapter suggests ways of knowing Brahman, and the fourth chapter indicates the rewards or fruits of knowing this Spirit. Badarayana is traditional in that he believed knowledge comes from scripture (sruti) and other authorities (smriti), though sruti as revelation is identified with perception and smriti as interpretation with inference. Scripture refers to the Vedas and smriti to the Bhagavad-Gita, Mahabharata, and Laws of Manu. Reason for Badarayana must conform to the Vedas, but it is nonetheless subordinate to intuitive knowledge, which can come from devotion and meditation. Brahman as Spirit is considered the light of the soul, which is also eternal, though Brahman is distinguished from the intelligent soul and the unintelligent material things. As in Mimamsa individuals are responsible for their own actions and thus determine their own happiness or suffering. The soul is affected by pleasure and pain, but the highest Lord is not. Injunctions and prohibitions exist because of the connection of the soul with the body. Ethical action helps the soul attain a body fit for knowledge of Brahman, which then may be attained through service, renunciation, and meditation. Meditation on the highest yields unity with the infinite and knowledge of Spirit (Brahman), enabling one to stop producing karma and end the cycle of karma and reincarnation. Badarayana combined earlier views of Brahman as indeterminate intelligence and a definite personal Lord. While developing itself in the universe, Brahman is still transcendent. Though Brahman is in individual souls, it is not polluted by their defects. Human purpose comes through knowledge of Brahman, which also results in bliss and the nullification of works (karma). To obtain knowledge one must be calm and in control of the senses. Works can be combined with knowledge, but those performing them must not be overcome by passion. Knowledge may also be promoted through special acts such as prayer, devotion, and fasting. Meditation, though, should focus not on symbols of the soul but the reality. Through immobile meditation, thoughtfulness and concentration are increased, and meditation needs to be practiced up to death. By resolving karma through knowledge, oneness with Brahman is attained. At death the liberated soul is released from the body and does not return to another.

Samkhya and Yoga


Kapila, the legendary founder of the Samkhya school, is said to have been an incarnation of Vishnu or Agni; he probably lived during the seventh century BC at the time of the early Upanishads. Kapila was endowed with virtue, knowledge, renunciation, and supernatural power, and taking pity on humanity, he taught the Samkhya doctrine to the Brahmin Asuri, who is mentioned in the Satapatha Brahmana as an expert in sacrificial rituals. The Samkhya knowledge of discerning the spirit from nature is explained in the Shvetashvatara Upanishad. The word samkhya means discriminating knowledge and came to mean number as an exact form of knowledge. In Asvaghosha's Life of the Buddha (Buddhacarita), Siddartha is taught Samkhya ideas during his ascetic phase. Aradha described nature (prakriti) as consisting of the five subtle elements, the ego, intellect, the unmanifest, the external objects of the five senses, the five senses, the hands, feet, voice, anus, generative organ, and the mind. All of these make up the field which is to be known by the soul. Worldly existence is caused by ignorance, the merits and demerits of former actions, and desire. He then explained the problems of mistakes, egoism, confusion, fluctuation (thinking that mind and actions are the same as the "I"), indiscrimination (between the illumined and the unwise), false means (rituals and sacrifices), inordinate attachment, and gravitation (possessiveness). The wise must learn to distinguish the manifested from the unmanifested. When the prince asked how

this is to be accomplished, Aradha explained the practice of yoga. Though an orthodox Hindu school, Samkhya did criticize the killing of animals in the sacrifices. Samkhya ideas also appeared in the Mahabharata in the portions known as the Bhagavad-Gita and the Mokshadharma from book 12. In the latter the intellect (buddhi) controlled by the spirit (purusha) evolves the mind (manas), the senses, and then the gross elements. The three qualities found in all beings are goodness (sattva), passion (rajas), and darkness (tamas). Goodness brings pleasure, passion pain, and darkness apathy. The knower of the field is emphasized as the spirit (purusha) or soul (atman), and Samkhya and Yoga are considered two aspects (knowledge and practice) of the same philosophy. The standard 25 Samkhya principles are enumerated as the eight material principles and the sixteen modifications completed by the all-important spirit (purusha) or unmanifest knower of the field. Ethically the Mokshadharma explains the Samkhya follower as:
Unselfish, without egotism, free from the pairs, having cut off doubts, he is not angry and does not hate, nor does he speak false words. When reviled and beaten, because of his kindness he has no bad thought; he turns away from reprisal in word, action, and thought, all three. Alike to all beings, he draws near to Brahma (God). He neither desires, nor is he without desire; he limits himself to merely sustaining life. Not covetous, unshaken, self-controlled; not active, yet not neglecting religious duty; his sense-organs are not drawn to many objects, his desires are not widely scattered; he is not harmful to any creature; such a Samkhya-follower is released.2

In meditation the soul may be seen by the yoga of concentration and the Samkhya yoga of discriminating reason as well as the yoga of works. By knowing all the courses of the world one may turn away from the senses so that after leaving the body that one will be saved, according to the Samkhya view. Disciplined purity and compassion to all creatures are important; the weak may perish, but the strong get free. The field-knower governs all the strands of the material world. Making thought come to rest by meditation, perfected in knowledge and calm, one goes to the immortal place. The elaborated Samkhya doctrine is attributed to Pancashikha, but the earliest Samkhya text is the Samkhya Karika from the second or third century CE by Ishvara Krishna. According to this text the three qualities of goodness (sattva), activity (rajas), and ignorance (tamas), whose natures are pleasure, pain, and delusion, serve the purpose of illumination, action, and restraint. The great principle of intellect (buddhi), which evolves the world, in its good (sattvic) form has virtue, wisdom, non-attachment, and lordly powers; but the reverse are its dark (tamasic) forms. Yet it is the will that accomplishes the spirit's experiences and discriminates the subtle difference between nature (prakriti) and spirit (purusha). Uniting with the all-embracing power of nature, causes and effects lead to virtue and ascent to the higher planes or vice and descent to lower. Goodness comes from wisdom, bondage from the opposite. Attachment and activity lead to transmigration. Attainments come from correct reasoning, oral instruction by a teacher, study, the suppression of misery, intercourse with friends, and purity. Sattva predominates in the worlds above, tamas in those below, and rajas in the middle with the pain of decay and death.

Evolution from the will down to specific elements modifies nature and emancipates each spirit. Just as one undertakes action in the world to release the desire for satisfaction, so does the unevolved function for the liberation of the spirit. Thus spirit is never really bound or liberated nor does it transmigrate; only nature in its manifold forms is bound, migrates, or is liberated. The pure spirit, resting like a spectator, perceives nature which has ceased to be productive and by discriminating knowledge turns back from the dispositions. When virtue and other karma cease to function, the spirit of the individual remains invested with the body by past impressions; but when separation from the body comes, its purpose is fulfilled as it attains eternal and absolute independence. The practice of yoga in India is very ancient, probably even pre-Aryan. Yoga is mentioned in several Upanishads, and its philosophy is described in the great epics, particularly in the BhagavadGita portion of the Mahabharata. The classic text for what is called the royal (raja) yoga is Patanjali's Yoga Sutras, probably written in the second century BC, although scholarly estimates range from the fourth century BC to the fourth century CE. The word yoga has the same origin as the English word "yoke" and means union. In the Katha Upanishad the senses are to be controlled as spirited horses are by a yoke. The raja yoga tersely described by Patanjali as having eight limbs is considered the psychological yoga. The Yoga Sutras begin with the idea that yoga (union) is the control of the modifications of consciousness; this enables the seer to stand in one's own form instead of identifying with the modifications. The five modifications are knowledge (perception, inference, and testimony), error (ideas not formed from reality), imagination (ideas without objects), sleep, and memory (experienced objects). These are controlled by practice and detachment. Practice requires constant attention for a long time, and detachment comes from getting free of the desire for experiences. Mastery of this comes from the spirit overcoming the qualities. Meditation can be reasoning, discriminating, and joyful awareness of the unity of the universe and self or cessation by renunciation and constantly dissolving impressions, resulting in undifferentiated existence, bodilessness, absorption in the supreme, or faith, enthusiasm, memory, and wisdom. Intense practice brings the best results, or it may be achieved by surrendering to the Lord. The perfect spirit of the Lord is untouched by afflictions, actions, and their results; it is the infinite seed of omniscience beyond time, and its symbol is the sacred word. Constant practice of that brings cosmic consciousness and the absence of obstacles. The obstacles that distract consciousness are disease, laziness, indecision, apathy, lethargy, craving sense-pleasure, erroneous perception, lack of concentration, and unstable attention. These distractions are accompanied by sorrow, worry, restlessness, and irregular breathing. Cultivating the feelings of friendship, compassion, joy, and equanimity toward those who are happy, suffering, worthy, and unworthy purifies consciousness, as does breathing in and out. Subtle vision modifies the higher consciousness by bringing the mind stability, as does the transcendent inner light, the awareness that controls passions, the analytical knowledge of dreams and sleep, and concentration according to choice. The lessened modifications become transparent and transformed, and the memory is purified and empty so that objects shine without thought. The subtle elements become undefinable nature in the meditation with seed. Beyond discrimination the oversoul is blessed with direct truth, which is different from verbal inferences. This impression prevents all other impressions, and control of even this controls everything in seedless meditation. The practice of yoga and meditation is enhanced by discipline, self-study, and surrender to the Lord in order to remove obstacles such as ignorance, egoism, attachment, aversion, and clinging to life.

Obstacles result in action patterns that cause suffering in this life and the next, as virtue and vice bear the fruits of pleasure and pain; but concentration overcomes their effects. Future suffering can be avoided if the perceiver does not identify with the perceived. Discriminating undisturbed intelligence removes ignorance and suffering by the absence of identity and the freedom of the perceiver. The practice of union proceeds through the eight steps of restraint, observances, posture, breath control, sublimation, attention, concentration, and meditation. The restraints are not injuring, lying, stealing, lusting, nor possessing and are called the universal great vows we have often seen before. The second step of observances involves cleanliness, contentment, discipline, self-study, and surrender to the Lord. Patanjali suggested that destructive instincts may be overcome by cultivating the opposites of greed, anger, or delusion. In confirming nonviolence the presence of hostility is relinquished. Not lying brings work and its fruits; not stealing brings riches; not lusting brings vigor; and from not possessing comes knowledge of past and future lives. Cleanliness brings protection of one's body; goodness purified becomes serenity; and singlemindedness conquers the senses. Being content gains happiness. Discipline perfects the senses and destroys impurities. By self-study one may commune with the divine ideal, and meditation is successfully identifying with the Lord. Stable and pleasant postures (asanas) release tension and transform thought. Regulating the inhalation and exhalation of the breath (pranayama) prepares the mind for attention. By withdrawing consciousness from its own objects, the senses are sublimated (pratyahara) and under control. The last three steps of attention (dharana), concentration (dhyana), and meditation (samadhi) are the same as the last three steps of the Buddha's eightfold path. Attention is defined by Patanjali as the original focus of consciousness, concentration as continuing awareness there, and meditation as when that shines light alone in its own empty form. These three work as one in inner control leading to wisdom and are the psychological steps. As the control of destructive instincts and impressions evolves, the flow of consciousness becomes calm by habit, and oneness arises in meditation. As this oneness evolves, past and present become similar in the conscious awareness. Patanjali then described various psychic abilities that can be attained from the practice of yoga. Supernatural powers may come from birth, drugs, chanting, discipline, or meditation. Yet he warned that worldly powers are obstacles to meditation. Only the knowledge of discriminating between goodness and spirit brings omnipotence and omniscience, and only from detachment to that is the seed of bondage destroyed in freedom. The soul of the discriminating perceiver is completely detached from emotion and mind so that with serene discrimination the consciousness can move toward freedom. Finally the evolution of transforming qualities fulfills its purpose and stops, cognized as a distinct transformation. Patanjali concluded,
Empty for the sake of spirit the qualities return to nature. Freedom is established in its own form, or it is aware energy.3

This yoga text has been tremendously influential in India and beyond, and is in my opinion a very positive guide to spiritual liberation as well as being beneficial to ethical development.

Bhagavad Gita

The Bhagavad-Gita, which means The Song of the Lord, was written between the second century BC and the second century CE. It synthesized many ideas from the Samkhya philosophy and practice of yoga, but it is also claimed by Vedanta and Hindu philosophy in general as its greatest work on spirituality. The text is actually contained in Book 6 of the epic poem Mahabharata, which tells the story of the great civil war that may have occurred in India as early as about 1400 BC or as late as about 900 BC. These stories will be discussed in the next chapter, but the dramatic context for the dialog between the warrior Arjuna and his charioteer Krishna is the beginning of the actual battle between the rival ruling families, the Kauruvas and Pandavas. The Bhagavad-Gita is narrated by the sage Sanjaya, who clairvoyantly perceives what is going on and relates it to the blind King Dhritarashtra. Krishna is an uncle and friend of the Pandavas, but remaining neutral he allowed one side to use his vassals in battle, while the Pandava Arjuna got to have him as charioteer, although he would not fight himself. By the time this was written, Krishna was considered an incarnation of the god Vishnu, the preserver, and he teaches Arjuna several kinds of yoga for achieving union with God. This is the earliest work that emphasized the religious worship of God through devotion to an avatar or incarnation of God which developed into the Vaishnavite faith in medieval Hinduism. The poem begins with Dhritarashtra asking Sanjaya what is happening not only on the field of Kuru but also on the field of dharma (virtue, duty). Sanjaya describes how both armies are arrayed against each other blowing their conch horns to show their readiness to fight. Then Arjuna asks Krishna to position his chariot between the two armies, and there he sees many of his relatives on the other side, causing him to feel faint and consider not fighting. Even though the others are killing, Arjuna does not think it would be worth it to do so, even for sovereignty of the three worlds, let alone an earthly kingdom. Evil would come to him, he says, if he should kill his relatives. How could this bring happiness? This family destruction is wrong and would destroy ancient family duties and bring on lawlessness, which would lead to corruption of the women and caste mixing. Why should he kill for greed of royal pleasures? It would be greater happiness for him to be killed unresisting and unarmed. Thus Arjuna's mind was overcome by sorrow. Krishna, who is called the Lord, responds by upbraiding Arjuna for timidity and cowardice that would cause disgrace, urging him to stand up. Arjuna answers that it would be better to live by begging than be smeared with the blood of his noble teachers. He does not see what would remove this sorrow even if he were to win unrivaled prosperity and royal power. Once again Arjuna declares that he will not fight. The Lord now tells Arjuna that he is grieving unnecessarily even though his words are wise. As he is eternal, so are the slain, and all will exist forever. No one can cause the destruction of the imperishable; though the bodies have an end, the infinite soul is indestructible and eternal. Like a person abandoning worn-out clothes takes new ones, so does the soul enter new bodies. Therefore he should not mourn, because death is certain for those born; but the soul is eternally inviolable. According to Krishna Arjuna should look to his duty as a Kshatriya to battle; to avoid this duty would be evil. If he is killed, he will go to heaven; if he conquers, he will enjoy the Earth. Making pleasure and pain the same, gain and loss, victory and defeat, he should fight to avoid evil. From the perspective of universal ethics I have to criticize this justification of the caste system and war mentality. While I agree that it is our duty to act courageously and not refuse to act out of cowardice, the principles of love, freedom, responsibility, health, justice, and others guide us by the

all-important principle of not harming (ahimsa) which is violated in organized war to a maximum extent. The duty of a Kshatriya is to work for justice and protect lives, not to kill people. Mahatma Gandhi and others have shown us that we can stand up to wrong and refuse to capitulate to it without using violence, which merely multiplies the wrong and harm. I think it is especially important to criticize this error in one of the world's otherwise wisest books so that it cannot as easily be used as a justification for this violent behavior, which had not been purified out of Aryan culture in that time. Krishna explains how to use the unified intuition of the Samkhya philosophy and Yoga practice to act without attachment to the fruits of action. Following the letter of the scripture and performing rituals does not avail. Staying in yoga with unified intuition and letting go of the fruit of action, one will be free of misery and the bondage of birth. When in meditation the intuition stands unmoving, union is attained. Arjuna asks Krishna what such a person is like. When one gives up all desires in the mind and is satisfied in the soul by the soul, then one is steady in wisdom. In pain free of anxiety, in pleasure free of desire, the sage departs from passion, fear, and anger. Withdrawing from the senses, like a tortoise in its shell, one should sit unified with the Lord in the supreme with senses under control. From contemplating objects comes attachment, then desire, anger, delusion, memory wandering, and loss of intuition until one perishes. By eliminating lust and aversion while still engaging the objects of the senses, the self-governing attains tranquillity, clear thoughts, and steady intuition. The undisciplined have no intuition, no concentration, and no peace; but by giving up desires, longing, and possessiveness one attains the holy state of peace. Once again Arjuna asks if intuition is better than action, why is he being urged to this terrible action. Krishna teaches that Samkhya knowledge and yoga action are to be performed but without attachment. To renounce action and then remember the senses is to be a deluded hypocrite. Maintaining the body requires action, and so controlled action is better than inaction. God-produced action originates in the imperishable God of the sacrifice. Observing what the world needs, one should act free of attachment. Even the Lord must act and set an example for others to act, or confusion would result. All actions are performed by the qualities of nature; only the deluded self thinks the "I" is the doer. The deluded are attached to qualified actions, but the knower of the whole does not disturb fools. He should entrust all his actions to the Lord, meditating on the supreme soul and not complain. Even the wise act according to their own nature, and it is better to follow one's own duty than another's, which can be dangerous. Arjuna asks what compels a person to do harm. The Lord replies that desire and anger from the emotional quality are injurious. These obscure knowledge as smoke does fire. The senses must be restrained. Higher than the senses is the mind; higher than the mind is the intuition; and even higher is the soul. Krishna says that he knows his past lives and that as an avatar he is born from age to age to protect the good and destroy evil-doers in order to establish justice. By trusting the Lord and being purified by disciplined knowledge many have attained the Lord. The ancient way of action is for liberation. The enlightened can see action in inaction and inaction in action. Independent action is without hope, possession, and envy. God is attained by contemplating the action of God. Action without desire is consumed in the fire of knowledge. Yogis practice sacrifice to the divine by restraining their senses, controlling the breath, and regulating food. Attaining knowledge works better than sacrificing material possessions.

Krishna does not see Samkhya and yoga as separate, but either practiced correctly yields the results of both. Though renunciation yoga can lead to the best, the yoga of action is even better. By putting actions in God, free of attachment, one is not affected by evil and attains peace. Unattached to external contacts, the soul, united to God, enjoys imperishable happiness, but delights from contact give birth to pain with a beginning and an end. Enduring the agitation brought on by desire and anger, the united one has inner happiness and light, attaining oneness with God. With sins wiped out and dualities dissolved, the self-controlled, attaining nirvana, rejoices in the welfare of all beings. One should uplift the self by the soul, not lower the soul. The self may be the friend or enemy of the soul, depending on whether the self is mastered by the soul or not. The self-mastered is peaceful, steadfast, content with self-knowledge, detached from companions, and neutral toward enemies and friends with impartial intuition. Krishna recommends disciplined moderation in eating and sleeping, not either extreme. Seeing the soul in the soul, one is not disturbed even by heavy sorrow. Mastering the senses with the mind, the intuition may then quiet the mind, the soul making it stand still. When the mind wanders, one should master it by directing the will in the soul. The united soul observes the soul in all beings, seeing the Lord everywhere. Arjuna confesses that his mind is unstable and hard to hold back. Krishna replies that no one doing good suffers misfortune but improves from life to life toward perfection. Persevering in mental control and cleansed of guilt, one goes toward the supreme goal. The mind, absorbed in the Lord practicing union, will know this completely; but deluded evil-doers, robbed by illusion, do not. Practicing union, one goes to the divine Spirit at death. The light path leads to liberation from rebirth with God, but the dark path brings return to reincarnation. Krishna recommends a path of devotion to him as a way of supreme liberation and describes to Arjuna his extraordinary characteristics. Then Arjuna asks to see his divine form, and he is blessed with that overwhelming vision. When Arjuna asks Krishna who has the best knowledge of union, he replies that those who worship him with the greatest faith are most united, although those who worship the imperishable, unmanifest, and omnipresent also attain him. Knowledge is better than practice, meditation superior to knowledge, and renunciation better than meditation. The yogi is a friend of all beings, free of ego, indifferent to pain and pleasure, patient, self-restrained, and devoted to God. Those who worship the immortal justice with faith and devotion are beloved by the Lord. Next Krishna differentiates nature and spirit, the field from the knower of the field. The field is composed of the elements, ego, intuition, the senses and their objects, desire, aversion, pleasure, pain, and consciousness. Spirit is the cause situated in nature which experiences the qualities born of nature. Attachment to those qualities is what brings about birth.
The supreme spirit in this body is also said to be the observer, allower, supporter, experiencer, the great Lord and the supreme soul. whoever thus knows spirit and nature together with the qualities, even in any stage of existence, this one is not born again.4

Whoever perceives the same supreme Lord in all beings that never perishes goes to the supreme goal. The imperishable soul dwelling in the body free of qualities does not act and is not stained.

Krishna explains that the quality of goodness is bound by attachment to happiness and knowledge, the quality of emotion by attachment to desire and action, and the dark quality by ignorance, confusion, neglect, and laziness. Goodness works by knowledge, emotion by greed, effort, action, restlessness, and lust, and darkness by negligence and confusion. By transcending all three qualities the observer perceives and knows the highest and attains immortality. Arjuna asks how this may be accomplished. The Lord answers that by sitting impartially one is not disturbed by the qualities; standing firm one does not waver, the same in pain and pleasure, selfreliant, equal to blame and praise, to friend and foe. In devotional union these qualities are transcended, making one fit for God realization. The endowment of the divine comes from fearlessness, purity, perseverance in knowledge of union, charity, restraint, sacrifice, spiritual study, austerity, straightforwardness, nonviolence, truth, no anger, renunciation, peace, no slander, compassion for creatures, no greed, kindness, modesty, no fickleness, vigor, patience, courage, no hatred, and no excessive pride. Hypocrisy, arrogance, conceit, anger, harshness, and ignorance lead to the demonic, who are untruthful, unstable, and godless. Attached to desire and accepting false notions, clinging to anxiety ending in death, with gratification of desire their highest aim, convinced that this is all and using the unjust means of wealth, they acquire property and slay enemies; but they are wrapped in a net of delusion, attached to desires, and fall into an unclean hell. Clinging to ego, force, insolence, desire, and anger the envious hate the soul in other bodies, and entering a demonic womb, are deluded in birth after birth. One should renounce desire, anger, and greed as the threefold gate of hell. An example of the practical experience of the three qualities is how they are related to food.
Promoting life, goodness, strength, health, happiness, and satisfaction, flavorful, juicy, substantial, and hearty foods are liked by the good. Pungent, sour, salty, hot, spicy, dry, burnt foods are wanted by the emotional, causing pain, misery, and sickness. Spoiled, tasteless, putrid, stale, and what is rejected as well as the unclean is the food liked by the ignorant.5

The austerity of the good is pure, virtuous, and nonviolent; the austerity of the emotional is hypocritical for honor and respect on Earth; and that of the dark is for the purpose of destroying another. The good gift is given freely at the proper time and place to a worthy person; the gift given for a reward or unwillingly is emotional; and the dark gift is given at the wrong place and time to the unworthy with contempt. Action according to the three qualities is also described.
Liberated from attachment, not egotistical, accompanied by courage and resolution, unperturbed in success or failure, the actor is called good. Passionate, wishing to obtain the fruit of action, greedy, violent-natured, impure, accompanied by joy and sorrow, the actor is proclaimed to be emotional. Undisciplined, vulgar, stubborn, deceitful, dishonest, lazy, depressed, and procrastinating, the actor is called dark.6

Finally Krishna summarizes his teachings for attaining perfection and God, the highest state of knowledge.
United with cleansed intuition, controlling the self with will, and relinquishing, starting with sound, sense objects, and rejecting passion and hatred, living isolated, eating lightly, controlling speech, body, and mind, constantly intent on union meditation, relying on detachment, releasing ego, force, pride, desire, anger, possessiveness; unselfish, peaceful, one is fit for oneness with God. Becoming God, soul serene, one does not grieve nor desire, the same among all creatures, one attains supreme devotion to me. By devotion to me one realizes who and what I am in truth; then knowing me in truth one enters immediately. Performing all actions always trusting in me, one attains by my grace the imperishable eternal home. Surrendering consciously all actions in me, intent on me, constantly be conscious of me relying on intuitive action.7

Thus Krishna offers himself as a refuge and guide toward liberation through knowledge and detachment from the fruits of action in one of the wisest and most inspiring books ever written.

Notes
1. Vaishesika Sutra tr. Nandalal Sinha, 6:2:2. 2. Mokshadharma in Mahabharata 12:295:33-36 quoted in Larson, G. J., Classical Samkhya, p. 128. 3. Patanjali, Yoga Sutras (author's version), 4:34. 4. Bhagavad Gita (author's version), 13:22-23. 5. Ibid. 17:8-10. 6. Ibid. 18:26-28. 7. Ibid. 18:51-57.

Literature of India
Ramayana Mahabharata Jatakas Panchatantra This chapter has been published in the book INDIA & Southeast Asia to 1800. For ordering information, please click here. The greatest imaginative literature of ancient India can be found in the long epic poems, the Ramayana and the Mahabharata. Written over many centuries and not completed until sometime between the fourth century BC and the fourth century CE, they probably grew out of the storytelling of the traditional bards (sutas) who acted as charioteers to kings. Since its setting is more ancient, let us begin with the Ramayana.

Ramayana
The Ramayana is considered the first ornate poem and is attributed to the sage Valmiki. Its present form has seven books and about 24,000 slokas or verses, though the last book is an epilog written later as was probably most of the first book. Treatment of Rama as an immortal god, an incarnation of Vishnu, is mostly found in these later books. Nevertheless the entire poem is heroic, and Rama along with his wife Sita are superhuman in their virtue and perfection. For Indian culture they represent models of ideal behavior and attitudes. The time period of the Ramayana has been estimated as between the twelfth and tenth centuries BC when the Kosalas and Videhas ruled northern India. A legend about the author Valmiki tells how he was a robber chief, who once waylaid two ascetics; they offered him spiritual wisdom in place of gold and silver, which they did not have. Won over by their ideas, Valmiki became a devotee of Rama, the seventh incarnation of Vishnu, and after meditating much on Rama and his virtues he was given a vision of his entire life. Valmiki asked Narada, who was most heroic and virtuous, and was told of Rama as the most selfcontrolled, valiant and illustrious, the Lord of all. Narada declared that he is equal to Brahma, a protector of the people, supporter of the universe, subduer of those who violate the moral code, the inspirer of virtue in others, and one who grants grace to his devotees. Having told Valmiki the story of Rama, Narada asked permission to leave and ascended to heaven. Then the poet Valmiki put the story into verse based on the details he perceived in his meditative vision. The story begins in Ayodhya, where Rama's father ruled as king in the tradition of Manu. The community was prosperous and happy, and the Brahmins understood the six systems of philosophy. Dasaratha's ministers were guided by the moral code and reason; it was a golden age, an age of truth (satya-yuga). According to the first book, Vishnu decided to incarnate in the sons of Dasaratha in order to destroy the cruel leader of the demons, Ravana, who through austerity had gained the boon of being invulnerable to all but man. Dasaratha had more than one wife, and each of his four sons was born to a different mother, but clearly the greatest was the oldest, Rama, followed by Lakshmana, Bharata, and Shatrughna. Taught by the sage Vishvamitra, Rama slays the demon Takaka and is given celestial weapons. Sita, who was mysteriously born in the furrow of a field, which is what her name means, was to be given in marriage to the one who could bend a certain bow. When Rama bent the bow, it broke in two; so Rama and Sita were married. Rama proves his valor and skill by stringing another bow and defeating Parasurama in combat. Sita communicated all her thoughts to Rama and could clearly read his mind, so dear were they to each other. The second book begins by describing Rama's many virtues. The elderly King Dasaratha decides to hand over the rule of his kingdom to his illustrious eldest son, Rama; but on the day before his installation, Queen Kaikeyi, the mother of Bharata, is persuaded by her hunchback servant Manthara to ask the king for the two boons he owes her for having saved his life. Her son Bharata must be made regent, and Rama must go into exile in the forest for fourteen years. While the people of Ayodhya are celebrating the expected coronation of Rama, he goes to the palace only to be commanded into exile by the king. Everyone who loves Rama is stricken with grief, but Rama allows himself no sign of emotion and willingly submits to the royal will. Lakshmana protests and wants to fight for Rama's rightful place, but Rama persuades him that they must obey their father out of duty and not use violence; what is right is more important than a mere

kingdom. Rama also urges his mother, Kaushalya, to stay with her husband rather than follow him into the forest. Sita, however, is able to convince Rama that it is her duty to be with her husband. Unable to persuade her to stay behind, Rama says he cannot abandon his wife. Sita gives away her possessions in preparation, and Rama is acclaimed by the people for his virtues of harmlessness, compassion, obedience, heroism, humility, and self-control. The king believes that he must have deprived countless beings of their offspring to have to suffer this separation from his beloved son. Lakshmana accompanies Rama and Sita, and the emotional parting is ended by Rama's ordering the chariot-driver to hurry away. They cross the Ganges River and enter the wild forest. Rama sends the chariot-driver back to the court to tell them he will live as an ascetic, and so Kaikeyi should not be suspicious but enjoy supreme authority in the name of her son Bharata. Rama's small group is guided further into the forest by local leaders and sages. Rama realizes that his mother must have done something in a former life to have her son taken away in this one, and Dasaratha tells how once while hunting he accidentally killed the son of two blind parents as he was getting water for them. Realizing the fruit of that action in his current sorrow, King Dasaratha soon dies of grief. Kaushalya reprimands Kaikeyi, saying that one who is ambitious is unaware like one who eats unripe fruit. The counselors decide that Bharata should be made king. He has been living in Rajagriha with his grandparents, but a dream reveals the death of his father. Returning to Ayodhya, Bharata reproaches his mother Kaikeyi for her selfish plot to put him in Rama's rightful place, and he suggests that she commit suicide. Bharata consoles Kaushalya, and the funeral ceremonies are held amid much sorrow. Shatrughna wants to punish the hunchback woman, Manthara, but Bharata persuades him that Rama would not approve of such killing, or Bharata would have killed his own mother too. Bharata decides to refuse the throne and offer it to Rama. Bharata crosses the Ganges and eventually finds Rama in the forest. When Lakshmana sees Bharata's army approaching, he fears the worst and is ready to fight; but Rama explains he only would want the throne to protect his brothers and would never fight against them. He correctly perceives that Bharata is coming to offer him the throne. When the four brothers are reunited, Bharata and Shatrughna allow their tears to fall. Rama asks Bharata if he is fulfilling his royal duties, but Bharata says that as the oldest Rama ought to be king. However, Rama declares that the royal word of their father must be their law, and therefore Bharata must rule for fourteen years while Rama is in exile. Bharata begs Rama to return to Ayodhya, but Rama steadfastly refuses. Rama explains that morality is the soul of government, and that is how the people are upheld. The essence of duty is truth, and therefore he must keep his word to his father. Rama renounces the so-called duty of the warrior which is violent, saying it is injustice under the name of justice and the practice of the cruel, depraved, and ambitious who do evil. He prefers to live in the forest free of sin in peace, enjoying pure roots, fruit, and flowers. Bharata asks for the golden sandals of Rama and is given them as a symbol of Rama's absent rule through Bharata. Celestial gifts are conferred on Sita as she declares her loyalty to her husband as her guru and master of her heart. She believes that obedience to one's Lord is the crowning discipline for a noble woman In the third book Sita is carried off by the demon Viradha, but Rama and his brother get her back again by slaying the demon. In the forest the sages ask Rama for his protection, and he promises to

deliver them from the oppression of the Titans. Sita implores her husband, however, not to attack the Titans, for there are three failings born of desire: uttering falsehood, associating with another's wife, and committing violence without provocation, the last of which is now showing itself in Rama. Sita pleads that the bearing of arms alters one's mind the way fire changes a piece of wood. She asks Rama to renounce all thought of slaying the Titans, pointing out that the practice of war and asceticism in the forest are opposed to each other. She begs him to honor the moral code as it relates to peace. Rama replies that the sages are unable to enjoy a peaceful life in the forest because of the Titans, and he has promised to aid them if they ask for his help. A female demon Shurpanakha tries to seduce Rama and Lakshmana; but when she attacks Sita, Lakshmana cuts off her ears and nose. Shurpanakha complains to her brother Khara, and he sends demons, who are slain by Rama. Then Khara leads his army of demons against Rama, who destroys them and kills Khara. Ravana, king of the demons, hears of their defeat and is persuaded by Shurpanakha to try to kill Rama so that he can wed Sita. The demon Maricha tries to dissuade Ravana, warning him against the sin of interfering with someone's wife. However, Maricha assumes the form of a fawn and is slain by Rama. Hearing his cry, Sita insists that Lakshmana go to assist him even though it is his duty to guard Sita. In a rare lapse of character in her excessive love for Rama, Sita accuses Lakshmana of caring more for her than his own brother. With Lakshmana out of the way, Ravana approaches Sita, who defies him. Nevertheless he abducts her by force and takes her to the island of Lanka. Ravana tries to make Sita his consort, but she refuses and is given to Titan women to be guarded. In vain Rama and Lakshmana search for Sita, and Rama's sorrow turns to wrath. Eventually Rama is told what happened and where he can find Ravana. The fourth through the sixth books narrate the war against Ravana and the Titans by Rama and his allies in southern India who are referred to as monkeys. Their king Sugriva sends the powerful Hanuman to aid Rama. The monkeys search everywhere for Sita; only after they refuse to eat, does someone tell them where she is hidden. The monkeys are discouraged when they see the ocean; but Hanuman is able to fly over to Lanka and explore the enemy's territory. Once again Ravana tries to woo Sita, but she refuses again and prophesies the destruction of the Titans. Hanuman finds Sita; she refuses to be rescued by him, though she gives him her jewel to take to Rama. Hanuman does considerable damage but is captured by the Titans. The Titan Bibishana pleads for Hanuman's life out of respect for messengers. Hanuman escapes and sets fire to Lanka, then returns and urges the monkeys to rescue Sita. Bibishana advises Ravana to send back Sita to avoid the war, warning that being in the wrong, they are sure to be defeated by Rama. Ravana calls a council of war and is supported by flattering speeches. Bibishana is rebuffed by his brother Ravana and departs to the monkeys, who doubt his loyalty; but Rama accepts him as an ally, saying, "I shall never refuse to receive one who presents himself as a friend."1 Bibishana tells them of the strength and extent of Ravana's army. The army of monkeys and Rama cross the sea to Lanka. Once again Ravana is advised, this time by his grandfather, the Titan Malyavan, to return Sita and make peace with Rama. Again Ravana closes his ears to this speech, relying on his power to overcome the exiled Rama. In the battle Rama and Lakshmana are struck down by Ravana's son, Indrajita, but they are revived by Garuda. Rama then defeats Ravana in battle but does not kill him. Ravana's brother Kumbhakarna is able to turn the monkeys back, but he is slain by Rama.

Using invisibility, Indrajita puts the monkey army out of action. Hanuman gets herbs from the Lord of the Mountains to heal the wounds of Rama and Lakshmana, and Lanka is set on fire again by the monkeys. Indrajita devises the stratagem of killing an apparition, which seemed to be Sita. When Rama hears the news that Sita has been slain, he falls to the ground like a tree whose roots have been severed. Lakshmana then delivers a despairing speech that virtue must not have its reward if such things could happen to the noble Rama. Bibishana, explaining that he is fighting against his brother because of the wrongs he has committed, helps Lakshmana to kill Indrajita. Finally Rama and Ravana fight with magical weapons. Ravana flees; but later they fight again, and Ravana is killed. After the funeral and mourning for Ravana, Bibishana is installed as king of Lanka. Hanuman carries the news to Sita, who pleads for mercy toward her former captors now captured themselves. Sita quotes an ancient saying,
A superior being does not render evil for evil; this is a maxim one should observe; the ornament of a virtuous person is their conduct. One should never harm the wicked or the good or even criminals meriting death. A noble soul will ever exercise compassion even towards those who enjoy injuring others or those of cruel deeds when they are actually committing them; who is without fault?2

Rama sends for Sita; but when they meet, he repudiates her because of suspicions based on her having lived in the house of another. He cannot believe that Ravana would not have enjoyed her ravishing beauty; so he tells her she may go where she pleases. Hearing this harsh speech from Rama, Sita weeps bitterly. Sita laments that she was always faithful to her husband in whatever was under her control. She accuses Rama of being worthless and to prove her innocence enters the flames of the sacrificial fire. Then Brahma reprimands Rama for acting like a man when he is really a god. After this divine speech Sita is restored from the extinguished pyre and given back to Rama by the fire god Agni, who declares her innocent. This ordeal by fire had to occur though, so that other people would know Sita's innocence. Rama and Sita return to Ayodhya, where Rama is installed as king. In the later epilog (seventh book) a dark cloud still hangs over Sita, and people criticize Rama for taking her back. So she goes once more to live in the forest and is taken in by Valmiki, the author of the epic. Sita gives birth to twins, who are taught to recite the poem. Rama recognizes his sons as minstrels and asks Valmiki to return his wife; but unable to remove the people's suspicions, her heart broken, she asks the Earth to take her back, and her end mirrors her beginning. Finally death seeks out Rama, and he ascends to heaven. This story which justifies the conquest of southern India and the island of Lanka nevertheless acknowledges the virtue of the dark-skinned southern peoples, who though referred to as monkeys are nonetheless on the side of good. The military hero Rama is divinized and becomes an object of worship as an incarnation of the Preserver Vishnu, and Sita is held up as the model of outstanding womanhood, exemplifying beauty, patience, loyalty, kindness, and mercy.

Mahabharata
The legendary author of the Mahabharata is Vyasa, who is also given credit for compiling the Vedas and writing the Puranas. The 24,000 couplets of the Bharata were gradually expanded to become over 100,000, making the Mahabharata the longest poem in the world and probably the

work of many hands. Vyasa managed to portray himself in the poem as the progenitor of the two kings whose sons fight for the kingdom of Bharata, as his mother asks him to father sons on a widow and the wife of the celibate Bhishma and a third on a low-caste servant maid. Dhritarashtra is born blind because his mother closed her eyes, and Pandu is pale because his mother Ambika was pale with fear. Ironically the third, who is of low caste, Vidura, turns out to be the wisest, resembling the god Dharma (justice, virtue) even more than Yudhishthira, who is the son of Dharma. Because of Dhritarashtra's blindness, Pandu was made king. One day while hunting Pandu shot a deer that was coupling with its mate and was cursed with the fate that if he ever mated with his wife, he would also die. So Pandu was celibate and practiced austerity in the forest along with his wives Kunti and Madri after they gave away their royal wealth to charity. Pandu asked Kunti to give him sons from a man equal or superior to him. Kunti had been given a mantra by which she could summon any god she desired to father children. She had already given birth to Karna, whose father was the sun; she had put him in a basket, and he, not knowing his parents, was raised by a charioteer. Then through Kunti, Dharma (Justice) became the father of Yudhishthira, Vayu (Wind) the father of Bhima, and the powerful Indra father of Arjuna. She told the mantra to Madri, who gave birth to Nakula and Sahadeva, twin sons of the Ashvins. However, Pandu made love to Madri and died, joined on his funeral pyre by Madri. Kunti raised the five Pandava sons, while the blind Dhritarashtra ruled the kingdom. Meanwhile the latter's wife gave birth to a hundred sons with Duryodhana the oldest. Vidura prophesied that Duryodhana would bring about destruction, but his warnings were ignored. Duryodhana tried to kill Bhima but failed. Bhishma arranged for the Brahmin Drona to teach all the princes. Arjuna excelled in the martial arts and was given special attention by Drona. Karna was also a great warrior and became a friend and supporter of Duryodhana. For Drona's tutorial fee Karna, Duryodhana and his brothers captured King Drupada. Dhritarashtra declared the oldest and most honest Yudhishthira heir to his throne. So Duryodhana and his brothers planned to burn to death Kunti and her five sons, but the Pandavas discovered the plot and escaped through underground tunnels from the burning house. Arjuna won a beautiful bride in Draupadi, but when he told his mother he had a gift for her, she said that he must share it with all his brothers. Since the mother's word could not be broken, all five brothers married Draupadi, a practice forbidden by the Vedas. Both Bhishma and Drona advised Dhritarashtra to give the Pandavas a share in the kingdom with his own sons. The Pandavas were given the city of Indraprastha, from where they could rule their half of the kingdom. Accidentally breaking in on his brother Yudhishthira with their wife, Arjuna had to go into exile for twelve years and practice chastity (brahmacharya). But the maiden Ulupi persuaded Arjuna that his celibacy only related to his wife Draupadi, and he eventually married Krishna's sister Subhadra, who gave birth to their son Abhimanyu. Draupadi also had a son by each of her five husbands, while Arjuna's efforts gained him divine weapons from Indra. Krishna, who later was made into a god, urged Yudhisthira and his brothers to attack Jarasandha, who had captured some kings. Bhima defeated Jarasandha in single combat, and Krishna released the imprisoned kings. Then Yudhishthira sent his four brothers in the four directions to conquer India. Krishna is criticized by Sishupala for killing women and cattle, but Krishna slices off Sishupala's head with a discus. To win the Pandavas' territory Duryodhana invites Yudhishthira to the palace to play dice with the skilled dice-cheater Shakuni. Yudhishthira's weakness for gambling causes him to lose everything he owns and even his four brothers, himself, and finally their wife. When Draupadi is summoned,

she is in retreat because of her monthly period. She is dressed only in a single blood-stained garment, but she is dragged by the hair into the hall by Dushasana. Draupadi questions what right her husband had to stake her when he had already lost his own freedom. Nonetheless she is insulted by Duryodhana and his brothers, who try to disrobe her; a miracle is performed by Krishna so that the cloth pulled from her body never ends. (In the past Draupadi had bandaged the wounded Krishna.) Spared this ultimate humiliation, Draupadi is given three boons by King Dhritarashtra and asks only for the return of Yudhishthira and his four brothers. Finally they decide to play one more dice game for the kingdom, the loser of which will have to go into exile for twelve years and be in hiding without being discovered for one year after that. Once again Yudhishthira loses, and the Pandavas depart for the forest. Vidura pleads with his brother to allow the Pandava sons to return, or else ruin will result; but once again he is ignored. In the forest Yudhishthira learns the value of forgiveness. Draupadi is a model and devoted wife to the brothers. Of the many stories there is one in which each of the brothers drinks water and dies at a river before answering a question, but Yudhishthira wisely answers all the questions and brings his brothers back to life. Nonviolence is considered the highest duty. During the thirteenth year they take on disguises and live in Virata's kingdom. A general tries to molest Draupadi, but he is killed by Bhima. After this dangerous year is completed, Krishna is sent as an envoy to ask for the Pandavas' half of the kingdom. When this is refused, everyone prepares for the great war. Krishna offers one side his army and the other himself, though he will not fight. His army fights with Duryodhana, and Krishna becomes the charioteer for Arjuna. As the war is about to start, Arjuna refuses to fight his cousins; but in the Bhagavad-Gita Krishna encourages him to fight as a warrior and teaches him about yoga and non-attachment to the fruits of action. Arjuna then decides to fight, and Yudhishthira approaches both Bhishma and Drona, asking for their blessings, although they are on the opposite side. After eight days of battles Yudhishthira also wants to stop fighting and retire to the forest; but Krishna tells him to ask Bhishma how he can be killed, because Bhishma has control over his own death. Shikhandin, reincarnation of the woman Amba, who had been rejected by Bhishma and swore to kill him, is able to attack Bhishma because he will not fight a woman. Tired of all the killing, Bhishma wants to die, and he is mortally wounded by Arjuna's arrows. Drona is given command of Duryodhana's armies. He is practically invincible, but he is discouraged by the lie that his son is dead. Yudhishthira, who is known for his truthfulness, says that Ashvatthaman is dead after Bhima kills an elephant with that name; but the intent is clearly to mislead Drona. Drona lays down his weapons, and his head is cut off by Dhrishtadyumna. In a family quarrel Arjuna is on the verge of killing Yudhishthira, but Krishna intervenes and says that nonviolence (ahimsa) is even more important than truthfulness. Truth is the highest virtue; but when life is in danger, even lying is permitted. Karna has sworn to kill Arjuna; but he is killed by Arjuna after his chariot gets stuck in the mud. The rules of fair fighting are increasingly being ignored. On the eighteenth day of the war Duryodhana is wounded in the legs by Bhima even though this was also a violation of the rules they agreed on before the war. Krishna responds to Duryodhana's taunts by reminding him that the dice game was crooked, how Draupadi had been insulted, and how Arjuna's son Abhimanyu had been killed. All of Gandhari's sons have been killed, but the five Pandavas have miraculously survived a war that was supposed to have had millions of warriors involved. In revenge Ashvatthaman violates another rule of war by attacking the Pandava camp at night and kills all of Draupadi's sons. In anger Arjuna readies the weapons that could destroy the

three worlds of heaven, Earth, and hell; but the sages Narada and Vyasa appear to dissuade him from this use of omnicidal weapons. Most of the rest of the poem after the great war is probably stories and ideas added later. Vidura explains that the story of the man enjoying a few drops of honey while in a well caught between a carnivore and a monstrous snake, hanging by a vine eaten away by rats is told by the knowers of liberation to suggest serenity in the midst of troubles. The long twelfth book called Peace (Shanti) has been discussed in relation to Samkhya philosophy. Bhishma, before he dies, gives his teachings. Ironically the nine duties common to the four castes seem to have been much violated by the characters in this poem; they are: controlling anger, truthfulness, justice, forgiveness, having lawful children, purity, avoidance of quarrels, simplicity, and looking after dependents. According to Bhishma the duty of the warrior (Kshatriya) is to protect the people. Truth is the highest duty but must not be spoken if the truth actually covers a lie. From desire comes greed and wrong-doing, wrath, and lust, producing confusion, deception, egoism, showing-off, malice, revenge, shamelessness, pride, mistrust, adultery, lies, gluttony, and violence. Vidura believes that justice (dharma) is more important than profit (artha) or pleasure (kama) ; but Krishna argues that profit is first because action is what matters in the world. However, Yudhishthira chooses liberation (moksha) as best. Bhishma says that nothing sees like knowledge; nothing purifies like truth; nothing delights like giving; and nothing enslaves like desire. By being poor, one has no enemies, but the rich are in the jaws of death; he chose poverty because it had more virtues. Giving up a little brings happiness, while giving up a lot brings supreme peace. Before Bhishma dies, the preceptor of the gods, Brihaspati, appears and explains that compassion is most virtuous because such a person looks at everyone as if they were one's own self. He teaches them the golden rule that one should never do to another what one would not want another to do to you; for when you hurt others, they turn and hurt you; but when you love others, they turn and love you. Brihaspati ascends to heaven, and Bhishma realizes that ahimsa (not hurting) is the highest religion, discipline, penance, sacrifice, happiness, truth, and merit. Yudhishthira performs the kingly horse sacrifice and rules over a wide realm his family has subdued before he passes on the kingdom to Arjuna's grandson Parikshit and retires with his brothers to seek heaven. On their divine ascent each of the brothers dies because of his shortcomings, but Yudhishthira will not leave behind his faithful dog, who is allowed into heaven with him as a symbol of dharma. Yudhishthira is thus able to enter heaven alive where he finds Duryodhana. Narada explains that there are no enmities in heaven, but Yudhishthira asks to see his brothers. He is led to a stinky unpleasant place, but he prefers to be in hell with his brothers. This too is a test, and he is reunited with Draupadi, who was an incarnation of Lakshmi, goddess of prosperity. The author concludes that profit and pleasure come from virtue. Pleasure and pain are not eternal; only the soul is eternal. This poetic story of a great war that probably took place in the late tenth century BC is filled with stories and situations that describe the culture of ancient India and has been an entertaining schoolbook for millions. Along with the virtues it also reveals the vices of the conquering and warlike Aryans and their racist caste system. Even the divine Krishna becomes a spokesperson for the warrior mentality, as a nearly apocalyptic disaster destroys millions and threatens their whole world. Still a heroic epic of military glory like the Ramayana, the Mahabharata contains much more real and well defined characters and portrays many aspects of life. If only humanity could learn from its negative lessons of violence and ambition, perhaps the peace of the sages could be found.

Jatakas
Ancient folktales of India come down to us primarily in two collections of stories, many of which are about animals. These are the Buddhist tales of the former lives of the Buddha known as the Jatakas and the Panchatantra. Many of the original stories probably predate the Buddha, but the Jatakas were organized into verses about the Buddha and placed into his biography starting about the fourth century BC, though the whole collection with its prose stories and commentaries was not completed for several centuries. The Jataka tales always begin with an incident in the life of the Buddha, usually a sermon he is giving which he illustrates with a story from one of his previous lives. After the tale is told he often indicates who were the other characters in the story of their previous existence. In this way the law of karma, or the consequences of actions, is illustrated, and the deep patterns of different souls can be seen. The Buddha, who is referred to as the Bodhisattva in the stories since he is then a future Buddha, is usually the most heroic and wisest character. He is often an animal or a tree spirit and is frequently the leader of his group. He never seems to be a female, and in fact there is a strong bias against women in many stories. The Jatakas are primarily moral tales illustrating the wisdom and goodness of the Bodhisattva figure, and, with the exception of the prejudice against women, the ethical lessons are usually quite good. The Devadhamma-Jataka (#6) is a good example. This story resembles that of Rama. The Bodhisattva is the eldest prince of Benares followed by Prince Moon and, when their mother died, Prince Sun, whose mother was given a boon by the king. This queen, being naturally wicked, plots against the others and demands that her son be made king for her boon. The Bodhisattva and Prince Moon go off to live in the forest, but they are joined by Prince Sun as well. A water-sprite imprisons Prince Sun and Prince Moon when they answer that what is truly godlike is the sun and moon and the four quarters of heaven; but the Bodhisattva wisely states that the godlike are the white-souled votaries of the Good who shrink from sin. The water-sprite offers him one of his brothers, and he chooses the youngest because the queen had asked for the kingdom for him; if he chose Prince Moon instead, no one would believe that Prince Sun had been devoured by a demon. Impressed by his wisdom, the demon returns both brothers, and the Bodhisattva explains that the demon is suffering the consequences of his evil deeds and is continuing the pattern. However, the demon is converted; when the father dies, the brothers return to Benares with the Bodhisattva as king, Prince Moon as viceroy, and Prince Sun as general. The tale ends with the usual conclusion that he lived correctly until he passed away to fare according to his deeds. Then the Buddha explains that the demon was the monk who had been hoarding extra clothes. Devadatta is often cast as the villain in the tales. In the Mahilamukha-Jataka (#26) a follower of the Buddha is seduced into eating the luxurious food of Devadatta's schismatic group. The Buddha tells how in a past life he was an elephant named Damsel-face, who heard the evil talk of robbers and went on a rampage, killing everyone in sight until the Bodhisattva, the king's counselor, figures out that it was the influence of bad talk and advises the king to have Brahmins talk of goodness in the elephant's stall. The oldest part of the tale is usually the moral verse, which in this story runs thus:
Through hearing first the burglars wicked talk Damsel-face ranged abroad to wound and kill; Through hearing, later, wise men's lofty words The noble elephant turned good once more.3

The Kulavaka-Jataka (#31) is an elaborate tale that shows the progression of several lives of a woman called in the first Highborn. The Bodhisattva does good and wins over friends, who keep the five commandments; but their good works clearing roads take away the graft of the headman, who

accuses them of villainies. Condemned to be trampled by an elephant, the great beast flees from them, making the king think he has a spell. The Bodhisattva explains that their spell is not to destroy life, nor take what is not given, nor commit misconduct, nor lie, nor drink alcohol, and to be loving, show charity, level the roads, dig tanks, build a public hall, and so on. In the Bodhisattva's house are four women - Goodness, Thoughtful, Joy, and Highborn. In their next lives the first three from their good works have pleasant situations with Sakka (the Buddha again), but Highborn, not having performed any act of merit, is reborn as a crane. However, she is taught to keep the commandments and proves her worthiness to Sakka and then is reborn in the family of a potter. Once again she keeps the commandments and is reborn as the beautiful daughter of an Asura king. This story makes the important Buddhist point that it is one's actions not one's birth that determines the future. The Mahasilava-Jataka (#51) shows how a good king can overcome a violent villain, who is an earlier incarnation of Devadatta. This minister is sent away from Benares for dealing treacherously in the king's harem. He persuades the king of Kosala to attack Benares, knowing that they will be rewarded with gifts and get off free. Sure enough when brought before King Goodness of Benares, he asks them why they made this raid; and hearing that they could not make a living, he gives them presents and warns them not to do it again. To prove the point other raiders are sent, and the result is the same. So the king of Kosala decides to attack Benares, but King Goodness refuses to fight and orders the city gates opened. Captured and buried alive up to the neck, King Goodness teaches his fellow captives to shout in order to frighten away the jackals, who come at night to eat them. No longer scared, the jackals come, but King Goodness bites the neck of the jackal leader and manages to get his hands free. They escape, and King Goodness wins the friendship of two ogres, who are fighting over a corpse by dividing it equally for them. Using their magical powers he miraculously appears in the royal bedchamber and wins over the king of Kosala, ending up with more ministers and a larger kingdom than before. Often a prince, the Buddha did not always assume the kingship in his previous lives. In the Asadisa-Jataka (#181) Prince Peerless allows his younger brother to rule so that he can renounce the world. When a slander made his brother fear he wanted to take over the kingdom, he secretly returned as a hired archer, proving his skill by severing a mango branch with an arrow on its downward flight, directed by a second arrow that entered heaven and was caught by the deities. When his brother was surrounded by seven attacking kings, he sent for Prince Peerless, who shot an arrow with a message that landed in the golden dish where the seven kings were eating. Frightened he would kill them all, they fled. Thus without shedding even as much blood as a fly might drink, the situation was resolved. Then Prince Peerless renounced his lusts and the world to cultivate the faculties and attainments; when his life ended, he came to Brahma's heaven. The Daddabha-Jataka (#322) is told against heretics who practice excessive austerities, the Buddha denying the merit of unnecessary suffering. In this story the Bodhisattva as a lion stops a panic started by a hare, who heard the sound of fruit falling and began running away, causing other hares to run in fear and eventually all the animals of the forest. By roaring the lion stops the panic and then investigates to find the harmless source of all the fear. Jataka #330 compares desire to birds fighting over a piece of meat such that whichever bird picks up the meat suffers attack from other birds. In a second example a female slave anxiously awaits the coming of her lover; but when she gives up hope that he will come, she sleeps peacefully. He concludes that in this world and in the next there is no happiness greater than the bliss of meditation.

In many stories, such as the one in which the Bodhisattva solves nineteen problems (#546), the Buddha-to-be uses his intuitive intelligence to figure out and solve or explain difficult dilemmas, complicated problems, or mysteries. Some of these may be the earliest detective stories, and the message is always that justice and goodness prevail when the Bodhisattva is involved.

Panchatantra
Panchatantra means "five formulas" and is divided into five sections of stories illustrating them called "Loss of Friends," "Winning of Friends," "Crows and Owls," "Loss of Gains," and "Illconsidered Action." In these traditional Hindu animal tales the worldly values of wealth and pleasure are more prominent than in the Jatakas. The Panchatantra may have been written down as early as the second century BC, and numerous versions spread to Persia in the sixth century and to Europe during the middle ages. A German version in 1481, for example, was one of the earliest printed books. The Panchatantra is considered a textbook for wise conduct in this world. The basic struggle for survival underlies the competition between animals, who are personified to portray different human traits, and these primordial instincts are often illustrated dramatically by some animals eating others. Thus the struggle for life is not only to find enough to eat but also to keep from being eaten by others. Nevertheless friendship between different creatures is a way to find peaceful co-existence and mutual benefit amidst the dangers. Finding that his three sons are hostile to the usual education, a king asks the Brahmin Vishnu-Sharman to teach them the art of practical life in a way they will understand. Vishnu-Sharman accomplishes this task by making the boys memorize the stories of the five books. In the first book on the loss of friends, the king is represented by a lion named Rusty, who befriends a wounded bull called Lively. Most of the tales are told by two jackals named Cheek and Victor, who are the sons of royal counselors and out of a job. Victor persuades Rusty to give a safe conduct for him and Lively, who has been bellowing in the forest because of his wound. Victor sets himself up as a counselor and illustrates his advice to Lively with parables. The lion Rusty protects the bull Lively, and they become close friends, while the two jackals, Victor and Cheek, are suffering hunger along with other animals normally dependent on the king of beasts. So Victor and Cheek counsel each other with stories how they can regain the lion's favor. They decide that Rusty has fallen into the vice of attachment that can manifest in drinking, women, hunting, scolding, gambling, greed, and cruelty. The other vices are deficiency, corruption, devastation, and mistaken policy. Deficiency can be in the king, counselor, people, fortress, treasure, punitive power, or friends. Corruption comes from restlessness. Devastation can be from fire, water, disease, plague, panic, famine, excessive rain, or an act of God. Mistaken policy occurs when the six political expedients of war, peace, change of base, entrenchment, alliance, and duplicity are not used correctly. By being captivated by Lively, Rusty is accused of falling into the deficiency of a "vegetarian morality" by ignoring his counselors. Victor tells how a crow killed a black snake, a crab killed a heron, and even a rabbit killed a lion by causing it to look down a well at its own image. Then Victor tells how a weaver won the love of a princess by adopting the power of Vishnu to fly as Garuda. Gaining the king's ear, Victor tells Rusty that the bull Lively is planning to take over his kingdom; he warns him that no king should ever give his power over to a single counselor. Although Lively is not a carnivore, Victor argues that a bull is food, and he may egg on others like worms breeding in his excrement. A louse was living nicely in the king's bed until a flea stirred up trouble and caused a search that found the louse's hiding place. Having made Rusty suspicious of

Lively, Victor next tells the bull that Rusty is planning to kill and eat him. Now Lively greatly fears the lion. Lively tells how a swan befriending an owl is shot by a hunter. Fearing he too will be eaten by Rusty, Lively tells the story of how a camel was eaten by a starving lion and a carnivorous leopard, jackal, and crow. Self-knowledge and self-restraint are lacking when the stupid turtle opened its mouth to talk when being carried on a stick by helpful birds to a new home; falling to the ground the turtle's meat is cut to bits by knives. The approaches of three fishes are contrasted as Forethought and Ready-wit are adaptable and survive, but Fatalist cannot keep alive. An old gander's advice is at first ignored, causing the geese to be captured by a hunter; but when the gander tells them to play dead, they are thrown on the ground and can fly away. The jackals advise people to look to their own advantage; otherwise studying books is merely mental strain. Finally when Rusty sees the bull approaching so warily, he springs at Lively, and they fight. Cheek reproaches Victor for causing this enmity and threatening the kingdom. Discerning counselors aim for conciliation and postpone harsh deeds. Power with intelligence can lead to peace if it is cultivated. A countermeasure is needed to avoid misfortune. Harsh comment may be needed when flattery can be treason. So Cheek tells some stories that show that cheating and lying eventually backfire. Wrong-mind's schemes for cheating Right-mind are eventually revealed, and he is punished. A pawnbroker claims that mice ate Naduk's iron balance-beam; so Naduk hides the pawnbroker's son, saying that a hawk must have carried him off. Since the boy is fifteen, this is as unbelievable as mice eating iron. So the magistrate orders the return of the balance beam, and Naduk tells them where the boy is hidden. Cheek tells two stories that indicate that an enemy may prove better than a friend, and that therefore right should be done and wrong avoided. This causes Victor to slink away; but Rusty and Lively renew their battle, and the lion kills the bull. Rusty feels guilty, but Victor advises him to remain resolute, claiming that normal morality does not apply to kings. Cheek reprimands Victor for stirring up strife and causing the master to fight his own servant, for victory is not what the gods command. It is fools who fight; the wise find nonviolent ways. The truth must be spoken, for pleasant lies lead the royal mind astray. Several counselors ought to be consulted separately for independent views. A master should be mindful of human differences and not let his mind be taken astray by others' advice. The second book on the winning of friends is more positive. These stories are mostly by four friends: Swift the crow, Gold the mouse, Slow the turtle, and Spot the deer. Swift tells how doves escaped from the cruel hunter's snare by flying up all together. The mouse Gold then chewed through the snare to free the doves, showing the value of friendship. Although crows usually eat mice, Gold is won over to friendship by Swift's worldly wisdom. Friendship involves taking and giving, listening and talking, dining and entertaining. Because of a drought the crow wants to visit his friend Slow the turtle, and Gold accompanies him riding on his back. Gold tells several stories to show that the brave and friendly can prosper, but the fatalistic slacker does not. The wealthy who are greedy may be miserable, while the contented beggar is rich.
No treasure equals charity; Content is perfect wealth; No gem compares with character; No wish fulfilled, with health.4

Slow the turtle tells of the money troubles of a weaver. Then the crow, mouse, and turtle are joined by a deer named Spot, and they all become friends. Spot tells how mice, who were being trampled by elephants, persuaded them to stay away from their homes, and in return the mice gnawed the ropes to free the elephants when they were captured. One day Spot is missing, and Swift finds him

caught in a trap. The crow flies back to get Gold, who gnaws the trap to free Spot. Slow the turtle made the mistake of joining them and was captured by the hunter. So Spot laid down by the water as though dead, and the crow pretended to peck at him. The hunter put down the turtle, who escaped into the water, while Spot dashed off into the forest, and Swift flew away. Thus free of all injury, the four friends lived in mutual affection and happiness. The third book tells the story of the war between the crows and owls. The crows resent that the chief owl has been named king by the birds. Cloudy the crow-king consults his advisors, who each recommend one of the six strategies related to war and peace. Live-Again counsels peace with the powerful. Live-Well suggests war or else violence will come again. Live-Along recommends a change of base, a retreat followed by an invasion. Live-On dislikes all three of these approaches and advises entrenchment in a strong fort. Live-Long recommends an alliance. Finally Live-Strong counsels duplicity and plans a clever spy mission in which he appears to have been attacked by his king and is found by the owls. Diplomacy is demonstrated in a story in which a rabbit is a clever envoy to the elephants, but another rabbit and partridge died by confiding in a cat. When the owls find Live-Strong wounded by the crows, they have to decide what to do with him. The owl-king Foe-Crusher asks his five advisors. Red-Eye says he should be killed as a dangerous enemy. Fierce-Eye says it is wrong to kill a suppliant, and Flame-Eye, Hook-nose, and Wall-Ear agree Live-Strong should not be killed. Live-Strong asks to be burned by fire so that he could be reborn as an owl to get back at Cloudy. Disregarding Red-Eye, the owl-king agrees to feed LiveStrong in his fortress, and the wily crow regains his strength. Red-Eye and his followers leave the fortress, and with Live-Strong's help the crows are able to attack and burn down the owls' refuge. The crafty advice of Live-Strong is victorious, and he declares that kingship requires prudence, selfsacrifice, and courage. Cloudy is amazed at the value of this political skill that leads to wealth, fame, and power. The last two books are shorter. In "Loss of Gains" the wife of a crocodile talks her husband into killing a monkey, who has shared fruit with them so that she could eat his heart. The crocodile invites the monkey to his home but confesses his purpose on the way so that the monkey can pray. The monkey says he has another heart at home and convinces the crocodile to take him back. Further attempts to capture the monkey are vain, unlike the story where the jackal invites a donkey, who is eaten by a lion. The jackal then eats the heart and ears of the donkey, and the lion is annoyed; but the jackal explains that a donkey, who would return to the forest after being attacked by a lion once, obviously has no heart or ears. In the last book on ill-considered action a merchant named Jewel dreams that a Jain monk appears, and he hits him on the head with a stick, whereupon the monk turns to gold. The dream actually occurs the next day. A barber witnesses it and tries to attack some Jain monks and is thrown in jail, showing that his action was ill-considered because not guided by a dream. Four treasure seekers find in turn copper, silver, and gold, the fourth expecting to find something better. Instead he must replace a man tortured by a wheel on his head. The difference between scholarship and sense is revealed in the story of the lion-makers. Finding the carcass of a dead lion, one scholar assembles the skeleton, the second provides flesh and blood, and the third is going to give it life; but the non-scholar, having only sense, says not to bring a dangerous lion to life. So he climbs a tree, and the three scholars are killed by their ill-advised creation. Greed and revenge are the themes of the tale of the unforgiving monkey, who gets back at the household of a king for using the monkey-fat to cure horses' burns by offering to take them to a

lake, where he got a pearl necklace, when he knows they will be killed by the demon in the lake. Everything grows old, but one thing remains young forever - greed. Although the tales of the Panchatantra emphasize the ambitious goals of wealth and power, their crafty lessons in entertaining stories do give people important lessons in survival and the ways of the fiercely competitive human and natural worlds.

Notes
1. The Ramayana of Valmiki 6:18, tr. Hari Prasad Shastri, Vol. 3, p. 40-41. 2. Ibid. 6:115, p. 331-332. 3. The Jatakas tr. Robert Chalmers, Vol. 1, p. 69. 4. Panchatantra tr. Arthur W. Ryder, p. 259.

India 30 BC To 1300
India 30 BC-320 CE Gupta Empire and India 320-750 Plays of Bhasa, Kalidasa, and Bhavabhuti Hindu Kingdoms 750-1000 Tibetan Buddhism India and Muslim Invaders 1000-1300 Literature of Medieval India This chapter has been published in the book INDIA & Southeast Asia to 1800. For ordering information, please click here.

India 30 BC-320 CE
In the Andhra land Satavahana king Simuka overthrew the last Kanva king in 30 BC and according to the Puranas reigned for 23 years. The Andhras were called Dasyus in the Aitareya Brahmana, and they were criticized for being degraded Brahmins or outcastes by the orthodox. For three centuries the kingdom of the Satavahanas flourished except for a brief invasion by the Shaka clan of Kshaharata led by Bhumaka and Nahapana in the early 2nd century CE. The latter was overthrown as the Satavahana kingdom with its caste system was restored by Gautamiputra Satakarni about 125 CE; his mother claimed he rooted out Shakas (Scythians), Yavanas (Greeks and Romans), and Pahlavas (Parthians), and records praised Gautamiputra for being virtuous, concerned about his subjects, taxing them justly, and stopping the mixing of castes. His successor Pulumavi ruled for 29 years and extended Satavahana power to the mouth of the Krishna River. Trade with the Romans was active from the first century CE when Pliny complained that 550 million sesterces went to India annually, mostly for luxuries like spices, jewels, textiles, and exotic animals. The Satavahana kingdom was ruled in small provinces by governors, who became independent when the Satavahana kingdom collapsed. An inscription dated 150 CE credits Shaka ruler Rudradaman with supporting the cultural arts and Sanskrit literature and repairing the dam built by the Mauryans. Rudradaman took back most of the territory the Satavahana king Gautamiputra captured from Nahapana, and he also conquered the Yaudheya tribes in Rajasthan. However, in the next century the warlike Yaudheyas became more powerful. The indigenous Nagas also were aggressive toward Shaka satraps in the 3rd century. In the Deccan after the Satavahanas, Takataka kings ruled from the 3rd century to the 6th.

Probably in the second half of the first century BC Kharavela conquered much territory for Kalinga in southeastern India and patronized Jainism. He was said to have spent much money for the welfare of his subjects and had the canal enlarged that had been built three centuries before by the Nandas. In addition to a large palace, a monastery was built at Pabhara, and caves were excavated for the Jains. Late in the 1st century BC a line of Iranian kings known as the Pahlavas ruled northwest India. The Shaka (Scythian) Maues, who ruled for about 40 years until 22 CE, broke relations with the Iranians and claimed to be the great king of kings himself. Maues was succeeded by three Shaka kings whose reigns overlapped. The Parthian Gondophernes seems to have driven the last Greek king Hermaeus out of the Kabul valley and taken over Gandhara from the Shakas, and it was said that he received at his court Jesus' disciple Thomas. Evidence indicates that Thomas also traveled to Malabar about 52 CE and established Syrian churches on the west coast before crossing to preach on the east coast around Madras, where he was opposed and killed in 68. However, the Pahlavas were soon driven out by Scythians Chinese historians called the Yue-zhi. Their Kushana tribal chief Kujula Kadphises, his son Vima Kadphises, and Kanishka (r. 78-101) gained control of the western half of northern India by 79 CE. According to Chinese history one of these kings demanded to marry a Han princess, but the Kushanas were defeated by the Chinese led by Ban Chao at the end of the 1st century. Kanishka, considered the founder of the Shaka era, supported Buddhism, which held its 4th council in Kashmir during his reign. A new form of Mahayana Buddhism with the compassionate saints (bodhisattvas) helping to save others was spreading in the north, while the traditional Theravada of saints (arhats) working for their own enlightenment held strong in southern regions. Several great Buddhist philosophers were favored at Kanishka's court, including Parshva, Vasumitra, and Ashvaghosha; Buddhist missions were sent to central Asia and China, and Kanishka was said to have died fighting in central Asia. Kushana power decreased after the reign of Vasudeva (145-176), and they became vassals in the 3rd century after being defeated by Shapur I of the Persian Sasanian dynasty. In the great vehicle or way of Mahayana Buddhism the saint (bodhisattva) is concerned with the virtues of benevolence, character, patience, perseverance, and meditation, determined to help all souls attain nirvana. This doctrine is found in the Sanskrit Surangama Sutra of the first century CE. In a dialog between the Buddha and Ananda before a large gathering of monks, the Buddha declares that keeping the precepts depends on concentration, which enhances meditation and develops intelligence and wisdom. He emphasizes that the most important allurement to overcome is sexual thought, desire, and indulgence. The next allurement is pride of ego, which makes one prone to be unkind, unjust, and cruel. Unless one can control the mind so that even the thought of killing or brutality is abhorrent, one will never escape the bondage of the world. Killing and eating flesh must be stopped. No teaching that is unkind can be the teaching of the Buddha. Another precept is to refrain from coveting and stealing, and the fourth is not to deceive or tell lies. In addition to the three poisons of lust, hatred, and infatuation, one must curtail falsehood, slander, obscene words, and flattery. Ashvaghosha was the son of a Brahmin and at first traveled around arguing against Buddhism until he was converted, probably by Parshva. Ashvaghosha wrote the earliest Sanskrit drama still partially extant; in the Shariputra-prakarana the Buddha converts Maudgalyayana and Sariputra by philosophical discussion. His poem Buddhacharita describes the life and teachings of the Buddha very beautifully. The Awakening of Faith in the Mahayana is ascribed to Ashvaghosha. That treatise distinguishes two aspects of the soul as suchness (bhutatathata) and the cycle of birth and death (samsara). The

soul as suchness is one with all things, but this cannot be described with any attributes. This is negative in its emptiness (sunyata) but positive as eternally transcendent of all intellectual categories. Samsara comes forth from this ultimate reality. Multiple things are produced when the mind is disturbed, but they disappear when the mind is quiet. The separate ego-consciousness is nourished by emotional and mental prejudices (ashrava). Since all beings have suchness, they can receive instructions from all Buddhas and Bodhisattvas and receive benefits from them. By the purity of enlightenment they can destroy hindrances and experience insight into the oneness of the universe. All Buddhas feel compassion for all beings, treating others as themselves, and they practice virtue and good deeds for the universal salvation of humanity in the future, recognizing equality among people and not clinging to individual existence. Thus the prejudices and inequities of the caste system were strongly criticized. Mahayana texts were usually written in Sanskrit instead of Pali, and the Prajnaparamita was translated into Chinese as early as 179 CE by Lokakshema. This dialog of 8,000 lines in which the Buddha spoke for himself and through Subhuti with his disciples was also summarized in verse. The topic is perfect wisdom. Bodhisattvas are described as having an even and friendly mind, being amenable, straight, soft-spoken, free of perceiving multiplicity, and free of self-interest. Detached, they do not want gain or fame, and their hearts are not overcome by anger nor do they seek a livelihood in the wrong way. Like an unstained lotus in the water they return from concentration to the sense world to mature beings and purify the field with compassion for all living things. Having renounced a heavenly reward they serve the entire world, like a mother taking care of her child. Thought produced is dedicated to enlightenment. They do not wish to release themselves in a private nirvana but become the world's resting place by learning not to embrace anything. With a mind full of friendliness and compassion, seeing countless beings with heavenly vision as like creatures on the way to slaughter, a Bodhisattva impartially endeavors to release them from their suffering by working for the welfare of all beings. Nagarjuna was also born into a Brahmin family and in the 2nd century CE founded the Madhyamika (Middle Path) school of Mahayana Buddhism, although he was concerned about Hinayanists too. He was a stern disciplinarian and expelled many monks from the community at Nalanda for not observing the rules. A division among his followers led to the development of the Yogachara school of philosophy. Nagarjuna taught that all things are empty, but he answered critics that this does not deny reality but explains how the world happens. Only from the absolute point of view is there no birth or annihilation. The Buddha and all beings are like the sky and are of one nature. All things are nothing but mind established as phantoms; thus blissful or evil existence matures according to good or evil actions. Nagarjuna discussed ethics in his Suhrllekha. He considered ethics faultless and sublime as the ground of all, like the earth. Aware that riches are unstable and void, one should give; for there is no better friend than giving. He recommended the transcendental virtues of charity, patience, energy, meditation, and wisdom, while warning against avarice, deceit, illusion, lust, indolence, pride, greed, and hatred. Attaining patience by renouncing anger he felt was the most difficult. One should look on another's wife like one's mother, daughter or sister. It is more heroic to conquer the objects of the six senses than a mass of enemies in battle. Those who know the world are equal to the eight conditions of gain and loss, happiness and suffering, fame and dishonor, and blame and praise. A woman (or man), who is gentle as a sister, winning as a friend, caring as a mother, and obedient as a servant, one should honor as a guardian goddess (god). He suggested meditating on kindness, pity, joy, and equanimity, abandoning desire, reflection, happiness, and pain. The aggregates of form, perception, feeling, will, and consciousness arise from ignorance. One is fettered by attachment to religious ceremonies, wrong views, and doubt. One should annihilate desire as one would

extinguish a fire in one's clothes or head. Wisdom and concentration go together, and for the one who has them the sea of existence is like a grove. During the frequent wars that preceded the Gupta empire in the 4th century the Text of the Excellent Golden Light (Suvarnaprabhasottama Sutra) indicated the Buddhist attitude toward this fighting. Everyone should be protected from invasion in peace and prosperity. While turning back their enemies, one should create in the earthly kings a desire to avoid fighting, attacking, and quarreling with neighbors. When the kings are contented with their own territories, they will not attack others. They will gain their thrones by their past merit and not show their mettle by wasting provinces; thinking of mutual welfare, they will be prosperous, well fed, pleasant, and populous. However, when a king disregards evil done in his own kingdom and does not punish criminals, injustice, fraud, and strife will increase in the land. Such a land afflicted with terrible crimes falls into the power of the enemy, destroying property, families, and wealth, as men ruin each other with deceit. Such a king, who angers the gods, will find his kingdom perishing; but the king, who distinguishes good actions from evil, shows the results of karma and is ordained by the gods to preserve justice by putting down rogues and criminals in his domain even to giving up his life rather than the jewel of justice. After 20 BC many kings ruled Sri Lanka (Ceylon) during a series of succession fights until Vasabha (r. 67-111 CE) of the Lambakanna sect established a new dynasty that would rule more than three centuries. Vasabha promoted the construction of eleven reservoirs and an extensive irrigation system. The island was divided briefly by his son and his two brothers, as the Chola king Karikala invaded; but Gajabahu (r. 114-36) united the country and invaded the Chola territory. A treaty established friendly relations, and Hindu temples were built on Sri Lanka, including some for the chaste goddess immortalized in the Silappadikaram. Sri Lanka experienced peace and prosperity for 72 years, and King Voharika Tissa (r. 209-31) even abolished punishment by mutilation. However, when the Buddhist schism divided people, the king suppressed the new Mahayana doctrine and banished its followers. Caught in an intrigue with the queen, his brother Abhayanaga (r. 231-40) fled to India, and then with Tamils invaded Sri Lanka, defeated and killed his brother, took the throne, and married the queen. Gothabhaya (r. 249-62) persecuted the new Vetulya doctrine supported by monks at Abhayagirivihara by having sixty monks branded and banished. Their accounts of this cruelty led Sanghamitta to tutor the princes in such a way that when Mahasena (r. 274-301) became king, he confiscated property from the traditional Mahavihara monastery and gave it to Abhayagirivihara. The Tamil epic poem called The Ankle Bracelet (Silappadikaram) was written about 200 CE by Prince Ilango Adigal, brother of King Shenguttuvan, who ruled the western coast of south India. Kovalan, the son of a wealthy merchant in Puhar, marries Kannaki, the beautiful daughter of a wealthy ship-owner. The enchanting Madhavi dances so well for the king that he gives her a wreath that she sells to Kovalan for a thousand gold kalanjus, making her his mistress. They sing songs to each other of love and lust until he notices hints of her other loves; so he withdraws his hands from her body and departs. Kovalan returns to his wife in shame for losing his wealth; but she gives him her valuable ankle bracelet, and they decide to travel to Madurai. Kannaki courageously accompanies him although it causes her feet to bleed. They are joined by the saintly woman Kavundi, and like good Jains they try not to step on living creatures as they walk. They meet a saintly man who tells them that no one can escape reaping the harvest grown from the seeds of one's actions. In the woods a charming nymph tries to tempt Kovalan with a message from Madhavi, but his prayer causes her to confess and run away. A soothsayer calls Kannaki the queen of the southern

Tamil land, but she only smiles at such ignorance. A priest brings a message from Madhavi asking for forgiveness and noting his leaving his parents. Kovalan has the letter sent to his parents to relieve their anguish. Leaving his wife with the saint Kavundi, Kovalan goes to visit the merchants, while Kavundi warns him that the merits of his previous lives have been exhausted; they must prepare for misfortune. Reaping what is sown, many fall into predicaments from pursuing women, wealth, and pleasure; thus sages renounce all desire for worldly things. A Brahmin tells Kovalan that Madhavi has given birth to his baby girl; he has done good deeds in the past, but he warns him he must pay for some errors committed in a past existence. Kovalan feels bad for wasting his youth and neglecting his parents. He goes to town to sell the ankle bracelet; a goldsmith tells him only the queen can purchase it, but the goldsmith tells King Korkai that he has found the man who stole his royal anklet. The king orders the thief put to death, and Kovalan is killed with a sword. Kannaki weeping observes the spirit of her husband rise into the air, telling her to stay in life. She goes to King Korkai and proves her husband did not steal the anklet by showing him their anklet has gems not pearls. Filled with remorse for violating justice at the word of a goldsmith, the king dies, followed quickly in this by his queen. Kannaki goes out and curses the town as she walks around the city three times. Then she tears her left breast from her body and throws it in the dirt. A god of fire appears to burn the city, but she asks him to spare Brahmins, good men, cows, truthful women, cripples, the old, and children, while destroying evildoers. As the four genii who protect the four castes of Madurai depart, a conflagration breaks out. The goddess of Madurai explains to Kannaki that in a past life as Bharata her husband had renounced nonviolence and caused Sangaman to be beheaded, believing he was a spy. His wife cursed the killer, and now that action bore fruit. Kannaki wanders desolate for two weeks, confessing her crime. Then the king of heaven proclaims her a saint, and she ascends with Kovalan in a divine chariot. King Shenguttuvan, who had conquered Kadambu, leaves Vanji and hears stories about a woman with a breast torn off suffering agony and how Madurai was destroyed. The king decides to march north to bring back a great stone on the crowned heads of two kings, Kanaka and Vijaya, who had criticized him; the stone is to be carved into the image of the beloved goddess. His army crosses the Ganges and defeats the northern kings. The saintly Kavundi fasts to death. The fathers of Kovalan and Kannaki both give up their wealth and join religious orders, and Madhavi goes into a Buddhist nunnery, followed later in this by her daughter. Madalan advises King Shenguttuvan to give up anger and criticizes him for contributing to war, causing the king to release prisoners and refund taxes. The Chola king notes how the faithful wife has proved the Tamil proverb that the virtue of women is of no use if the king fails to establish justice. Finally the author himself appears in the court of his brother Shenguttuvan and gives a list of moral precepts that begins:
Seek God and serve those who are near Him. Do not tell lies. Avoid slander. Avoid eating the flesh of animals. Do not cause pain to any living thing. Be charitable, and observe fast days. Never forget the good others have done to you.1

In a preamble added by a later commentator three lessons are drawn from this story: First, death results when a king strays from the path of justice; second, everyone must bow before a chaste and faithful wife; and third, fate is mysterious, and all actions are rewarded. Many sanctuaries were built in southern India and Sri Lanka to the faithful wife who became the goddess of chastity. The Jain philosopher Kunda Kunda of the Digambara sect lived and taught sometime between the first and fourth centuries. He laid out his metaphysics in The Five Cosmic Constituents

(Panchastikayasara). He noted that karmic matter brings about its own changes, as the soul by impure thoughts conditioned by karma does too. Freedom from sorrow comes from giving up desire and aversion, which cause karmic matter to cling to the soul, leading to states of existence in bodies with senses. Sense objects by perception then lead one to pursue them with desires or aversion, repeating the whole cycle. High ideals based on love, devotion, and justice, such as offering relief to the thirsty, hungry, and miserable, may purify the karmic matter; but anger, pride, deceit, coveting, and sensual pleasures interfere with calm thought, perception, and will, causing anguish to others, slander, and other evils. Meditating on the self with pure thought and controlled senses will wash off the karmic dust. Desire and aversion to pleasant and unpleasant states get the self bound by various kinds of karmic matter. The knowing soul associating with essential qualities is selfdetermined, but the soul led by desire for outer things gets bewildered and is other-determined. Kunda Kunda discussed ethics in The Soul Essence (Samayasara). As long as one does not discern the difference between the soul and its thought activity, the ignorant will indulge in anger and other emotions that accumulate karma. The soul discerning the difference turns back from these. One with wrong knowledge takes the non-self for self, identifies with anger, and becomes the doer of karma. As the king has his warriors wage war, the soul produces, causes, binds, and assimilates karmic matter. Being affected by anger, pride, deceit, and greed, the soul becomes them. From the practical standpoint karma is attached in the soul, but from the real or pure perspective karma is neither bound nor attached to the soul; attachment to the karma destroys independence. The soul, knowing the karma is harmful, does not indulge them and in self-contemplation attains liberation. The soul is bound by wrong beliefs, lack of vows, passions, and vibratory activity. Kunda Kunda suggested that one does not cause misery or happiness to living beings by one's body, speech, mind, or by weapons, but living beings are happy or miserable by their own karma (actions). As long as one identifies with feelings of joy and sorrow and until soul realization shines out in the heart, one produces good and bad karma. Just as an artisan does not have to identify with performing a job, working with organs, holding tools, the soul can enjoy the fruit of karma without identifying. In The Perfect Law (Niyamsara), Kunda Kunda described right belief, right knowledge, and right conduct that lead to liberation. The five vows are non-injury, truth, non-stealing, chastity, and nonpossession. Renouncing passion, attachment, aversion, and other impure thoughts involves controlling the mind and speech with freedom from falsehood and restraining the body by not causing injury. The right conduct of repentance and equanimity is achieved by self-analysis, by avoiding transgressions and thoughts of pain and ill-will, and by self-contemplation with pure thoughts. Renunciation is practiced by equanimity toward all living beings with no ill feelings, giving up desires, controlling the senses, and distinguishing between the soul and material karma. A saint of independent actions is called an internal soul, but one devoid of independent action is called an external soul. The soul free from obstructions, independent of the senses, and liberated from good and bad karma is free from rebirth and eternal in the nirvana of perfect knowledge, bliss, and power.

Gupta Empire and India 320-750


After the disintegration in northern India in the third century CE, the Kushanas still ruled over the western Punjab and the declining Shakas over Gujarat and part of Malwa. Sri Lanka king Meghavarna (r. 301-28) sent gifts and asked permission to build a large monastery north of the Bodhi tree for Buddhist pilgrims that eventually housed more than a thousand priests. Sasanian king Shapur II fought and made a treaty with the Kushanas in 350, but he was defeated by them twice in 367-68. After two previous kings of the Gupta dynasty, Chandra-gupta I by marrying Kumaradevi, a Lichchhavi princess, inaugurated the Gupta empire in 320, launching campaigns of territorial conquest. This expansion was greatly increased by their son Samudra-gupta, who ruled for about

forty years until 380, conquering nine republics in Rajasthan and twelve states in the Deccan of central India. Many other kingdoms on the frontiers paid taxes and obeyed orders. The Guptas replaced tribal customs with the caste system. Rulers in the south were defeated, captured, and released to rule as vassals. Local ruling councils under the Guptas tended to be dominated by commercial interests. In addition to his military abilities Samudra-gupta was a poet and musician, and inscriptions praised his charity. His son Chandra-gupta II (r. 380-414) finally ended the foreign Shaka rule in the west so that his empire stretched from the Bay of Bengal to the Arabian Sea. He allied his family with the Nagas by marrying princess Kubernaga; after marrying Vakataka king Rudrasena II, his daughter ruled as regent there for 13 years. In the south the Pallavas ruled in harmony with the Guptas. The Chinese pilgrim Fa-hien described a happy and prosperous people not bothered by magistrates and rules; only those working state land had to pay a portion, and the king governed without using decapitation or corporal punishments. Kumara-gupta (r. 414-55) was apparently able to rule this vast empire without engaging in military campaigns. Only after forty years of peace did the threat of invading Hunas (White Huns) cause crown prince Skanda-gupta (r. 455-67) to fight for and restore Gupta fortunes by defeating the Huns about 460. After a struggle for the Gupta throne, Budha-gupta ruled for at least twenty years until about 500. Trade with the Roman empire had been declining since the 3rd century and was being replaced by commerce with southeast Asia. The empire was beginning to break up into independent states, such as Kathiawar and Bundelkhand, while Vakataka king Narendra-sena took over some Gupta territory. Gupta decline continued as Huna chief Toramana invaded the Punjab and western India. His son Mihirakula succeeded as ruler about 515; according to Xuan Zang he ruled over India, and a Kashmir chronicle credited Mihirakula with conquering southern India and Sri Lanka. The Chinese ambassador Song-yun in 520 described the Hun king of Gandara as cruel, vindictive, and barbarous, not believing in the law of Buddha, having 700 war-elephants, and living with his troops on the frontier. About ten years later the Greek Cosmas from Alexandria wrote that the White Hun king had 2,000 elephants and a large cavalry, but his kingdom was west of the Indus River. However, Mihirakula was defeated by the Malwa chief Yashodharman. The Gupta king Narasimha-gupta Baladitya was also overwhelmed by Yashodharman and was forced to pay tribute to Mihirakula, according to Xuan Zang; but Baladitya later defeated Mihirakula, saving the Gupta empire from the Huns. Baladitya was also credited with building a great monastery at Nalanda. In the middle of the 6th century the Gupta empire declined during the reigns of its last two emperors, Kumara-gupta III and Vishnu-gupta. Gupta sovereignty was recognized in Kalinga as late as 569. In the 4th century Vasubandhu studied and taught Sarvastivadin Buddhism in Kashmir, analyzing the categories of experience in the 600 verses of his Abhidharma-kosha, including the causes and ways to eliminate moral problems. Vasubandhu was converted to the Yogachara school of Mahayana Buddhism by his brother Asanga. Vasubandhu had a long and influential career as the abbot at Nalanda. As an idealist Vasubandhu, summing up his ideas in twenty and thirty verses, found all experience to be in consciousness. Seeds are brought to fruition in the store of consciousness. Individuals are deluded by the four evil desires of their views of self as real, ignorance of self, self-pride, and selflove. He found good mental functions in belief, sense of shame, modesty, absence of coveting, energy, mental peace, vigilance, equanimity, and non-injury. Evil mental functions he listed as covetousness, hatred, attachment, arrogance, doubt, and false view; minor ones included anger, enmity, concealment, affliction, envy, parsimony, deception, fraud, injury, pride, high-mindedness, low-mindedness, unbelief, indolence, idleness, forgetfulness, distraction, and non-discernment. For Vasubandhu life is like a dream in which we create our reality in our consciousness; even the

tortures of hell have no outward reality but are merely projections of consciousness. Enlightenment is when mental obstructions and projections are transcended without grasping; the habit-energies of karma, the six senses and their objects, and relative knowledge are all abandoned for perfect wisdom, purity, freedom, peace, and joy. Vasubandhu wrote that we can know other minds and influence each other for better and worse, because karma is intersubjective. In 554 Maukhari king Ishana-varman claimed he won victories over the Andhras, Sulikas, and Gaudas. A Gurjara kingdom was founded in the mid-6th century in Rajputana by Harichandra, as apparently the fall of empires in northern India caused this Brahmin to exchange scriptures for arms. Xuan Zang praised Valabhi king Shiladitya I, who ruled about 580, for having great administrative ability and compassion. Valabhi hosted the second Jain council that established the Jain canon in the 6th century. Valabhi king Shiladitya III (r. 662-84) assumed an imperial title and conquered Gurjara. However, internal conflicts as well as Arab invasion destroyed the Valabhi kingdom by about 735. The Gurjara kingdom was also overrun by Arabs, but Pratihara king Nagabhata is credited with turning back the Muslim invaders in the northwest; he was helped in this effort by Gurjara king Jayabhata IV and Chalukya king Avanijanashraya-Pulakeshiraja in the south. After Thaneswar king Prabhakara-vardhana (r. 580-606) died, his son Rajya-vardhana marched against the hostile Malava king with 10,000 cavalry and won; but according to Banabhatta, the king of Malava, after gaining his confidence with false civilities, had him murdered. His brother Harshavardhana (r. 606-47) swore he would clear the earth of Gaudas; starting with 5,000 elephants, 2,000 cavalry, and 50,000 infantry, his army grew as military conquests enabled him to become the most powerful ruler of northern India at Kanauj. Somehow Harsha's conflicts with Valabhi and Gurjara led to his war with Chalukya king Pulakeshin II; but his southern campaign was apparently a failure, and Sindh remained an independent kingdom. However, in the east according to Xuan Zang by 643 Harsha had subjugated Kongoda and Orissa. That year the Chinese pilgrim observed two great assemblies, one at Kanauj and the other a religious gathering at Prayaga, where the distribution of accumulated resources drew twenty kings and about 500,000 people. Xuan Zang credited Harsha with building rest-houses for travelers, but he noted that the penalty for breaching the social morality or filial duties could be mutilation or exile. After Gauda king Shashanka's death Harsha had conquered Magadha, and he eventually took over western Bengal. Harsha also was said to have written plays, and three of them survive. Xuan Zang reported that he divided India's revenues into four parts for government expenses, public service, intellectual rewards, and religious gifts. During his reign the university in Nalanda became the most renowned center of Buddhist learning. However, no successor of Harsha-vardana is known, and apparently his empire ended with his life. Wang-Xuan-zi gained help from Nepal against the violent usurper of Harsha's throne, who was sent to China as a prisoner; Nepal also sent a mission to China in 651. The dynasty called the Later Guptas for their similar names took over Magadha and ruled there for almost a century. Then Yashovarman brought Magadha under his sovereignty as he also invaded Bengal and defeated the ruler of Gauda. In 713 Kashmir king Durlabhaka sent an envoy to the Chinese emperor asking for aid against invading Arabs. His successor Chandrapida was able to defend Kashmir against Arab aggression. He was described as humane and just, but in his ninth year as king he was killed by his brother Tarapida, whose cruel and bloody reign lasted only four years. Lalitaditya became king of Kashmir in 724 and in alliance with Yashovarman defeated the Tibetans; but Lalitaditya and Yashovarman could not agree on a treaty; Lalitaditya was victorious, taking over Kanauj and a vast empire. The Arabs were defeated in the west, and Bengal was conquered in the east, though Lalitaditya's record was tarnished when he had the Gauda king of Bengal murdered after promising

him safe conduct. Lalitaditya died about 760. For a century Bengal had suffered anarchy in which the strong devoured the weak. Arabs had been repelled at Sindh in 660, but they invaded Kabul and Zabulistan during the Caliphate of Muawiyah (661-80). In 683 Kabul revolted and defeated the Muslim army, but two years later Zabul's army was routed by the Arabs. After Al-Hajjaj became governor of Iraq in 695 the combined armies of Zabul and Kabul defeated the Arabs; but a huge Muslim army returned to ravage Zabulistan four years later. Zabul paid tribute until Hajjaj died in 714. Two years before that, Hajjaj had equipped Muslim general Muhammad-ibn-Qasim for a major invasion of Sindh which resulted in the chiefs accepting Islam under sovereignty of the new Caliph 'Umar II (717-20). Pulakeshin I ruled the Chalukyas for about thirty years in the middle of the 6th century. He was succeeded by Kirtivarman I (r. 566-97), who claimed he destroyed the Nalas, Mauryas, and Kadambas. Mangalesha (r. 597-610) conquered the Kalachuris and Revatidvipa, but he lost his life in a civil war over the succession with his nephew Pulakeshin II (r. 610-42). Starting in darkness enveloped by enemies, this king made Govinda an ally and regained the Chalukya empire by reducing Kadamba capital Vanavasi, the Gangas, and the Mauryas, marrying a Ganga princess. In the north Pulakeshin II subdued the Latas, Malavas, and Gurjaras; he even defeated the mighty Harsha of Kanauj and won the three kingdoms of Maharashtra, Konkana, and Karnata. After conquering the Kosalas and Kalingas, an Eastern Chalukya dynasty was inaugurated by his brother Kubja Vishnuvardhana and absorbed the Andhra country when Vishnukundin king Vikramendravarman III was defeated. Moving south, Pulakeshin II allied himself with the Cholas, Keralas, and Pandyas in order to invade the powerful Pallavas. By 631 the Chalukya empire extended from sea to sea. Xuan Zang described the Chalukya people as stern and vindictive toward enemies, though they would not kill those who submitted. They and their elephants fought while inebriated, and Chalukya laws did not punish soldiers who killed. However, Pulakeshin II was defeated and probably killed in 642 when the Pallavas in retaliation for an attack on their capital captured the Chalukya capital at Badami. For thirteen years the Pallavas held some territory while Chalukya successors fought for the throne. Eventually Vikramaditya I (r. 655-81) became king and recovered the southern part of the empire from the Pallavas, fighting three Pallava kings in succession. He was followed by his son Vinayaditya (r. 681-96), whose son Vijayaditya (r. 696-733) also fought with the Pallavas. Vijayaditya had a magnificent temple built to Shiva and donated villages to Jain teachers. His son Vikramaditya II (r. 733-47) also attacked the Pallavas and took Kanchi, but instead of destroying it he donated gold to its temples. His son Kirtivarman II (r. 744-57) was the last ruler of the Chalukya empire, as he was overthrown by Rashtrakuta king Krishna I. However, the dynasty of the Eastern Chalukyas still remained to challenge the Rashtrakutas. In the early 8th century the Chalukyas gave refuge to Zoroastrians called Parsis, who had been driven out of Persia by Muslims. A Christian community still lived in Malabar, and in the 10th century the king of the Cheras granted land to Joseph Rabban for a Jewish community in India. Pallava king Mahendra-varman I, who ruled for thirty years at the beginning of the 7th century lost northern territory to the Chalukyas. As a Jain he had persecuted other religions, but after he tested and was converted by the Shaivite mystic Appar, he destroyed the Jain monastery at Pataliputra. His son Narasimha-varman I defeated Pulakeshin II in three battles, capturing the Chalukya capital at Vatapi in 642 with the aid of the Sri Lanka king. He ruled for 38 years, and his capital at Kanchi contained more than a hundred Buddhist monasteries housing over 10,000 monks, and there were many Jain temples too. During the reign (c. 670-95) of Pallava king Parameshvara-varman I the Chalukyas probably captured Kanchi, as they did again about 740.

On the island of Sri Lanka the 58th and last king listed in the Mahavamsa was Mahasena (r. 274301). He oversaw the building of sixteen tanks and irrigation canals. The first of 125 kings listed up to 1815 in the Culavamsa, Srimeghavanna, repaired the monasteries destroyed by Mahasena. Mahanama (r. 406-28) married the queen after she murdered his brother Upatissa. Mahanama was the last king of the Lambakanna dynasty that had lasted nearly four centuries. His death was followed by an invasion from southern India that limited Sinhalese rule to the Rohana region. Buddhaghosha was converted to Buddhism and went to Sri Lanka during the reign of Mahanama. There he translated and wrote commentaries on numerous Buddhist texts. His Visuddhimagga explains ways to attain purity by presenting the teachings of the Buddha in three parts on conduct, concentration, and wisdom. Buddhaghosha also collected parables and stories illustrating Buddhist ethics by showing how karma brings the consequences of actions back to one, sometimes in another life. One story showed how a grudge can cause alternating injuries between two individuals from life to life. Yet if no grudge is held, the enmity subsides. In addition to the usual vices of killing, stealing, adultery, and a judge taking bribes, occupations that could lead to hell include making weapons, selling poison, being a general, collecting taxes, living off tolls, hunting, fishing, and even gathering honey. The Buddhist path is encouraged with tales of miracles and by showing the benefits of good conduct and meditation. The Moriya clan chief Dhatusena (r. 455-73) improved irrigation by having a bridge constructed across the Mahavali River. He led the struggle to expel the foreigners from the island and restored Sinhalese authority at Anuradhapura. His eldest son Kassapa (r. 473-91) took him prisoner and usurped the throne but lost it with his life to his brother Moggallana (r. 491-508), who used an army of mercenaries from south India. He had the coast guarded to prevent foreign attacks and gave his umbrella to the Buddhist community as a token of submission. His son Kumara-Dhatusena (r. 50816) was succeeded by his son Kittisena, who was quickly deposed by the usurping uncle Siva. He was soon killed by Upatissa II (r. 517-18), who revived the Lambakanna dynasty and was succeeded by his son Silakala (r. 518-31). Moggallana II (r. 531-51) had to fight for the throne; but he was a poet and was considered a pious ruler loved by the people. Two rulers were killed as the Moriyas regained power. The second, Mahanaga (r. 569-71), had been a rebel at Rohana and then its governor before becoming king at Anuradhapura. Aggabodhi I (r. 571-604) and Aggabodhi II (r. 604-14) built monasteries and dug water tanks for irrigation. A revolt by the general Moggallana III (r. 614-19) overthrew the last Moriya king and led to a series of civil wars and succession battles suffered by the Sri Lanka people until Manavamma (r. 684-718) re-established the Lambakanna dynasty. Included in a didactic Tamil collection of "Eighteen Minor Poems" are the Naladiyar and the famous Kural. The Naladiyar consists of 400 quatrains of moral aphorisms. In the 67th quatrain the wise say it is not cowardice to refuse a challenge when men rise in enmity and wish to fight; even when enemies do the worst, it is right not to do evil in return. Like milk the path of virtue is one, though many sects teach it. (118) The treasure of learning needs no safeguard, for fire cannot destroy it nor can kings take it. Other things are not true wealth, but learning is the best legacy to leave one's children. (134) Humility is greatness, and self-control is what the gainer actually gains. Only the rich who relieve the need of their neighbors are truly wealthy. (170) The good remember another's kindness, but the base only recall fancied slights. (356) The Tamil classic, The Kural by Tiru Valluvar, was probably written about 600 CE, plus or minus two centuries. This book contains 133 chapters of ten pithy couplets each and is divided into three parts on the traditional Hindu goals of dharma (virtue or justice), artha (success or wealth), and kama (love or pleasure). The first two parts contain moral proverbs; the third is mostly expressions of love, though there is the statement that one-sided love is bitter while balanced love is sweet.

Valluvar transcends the caste system by suggesting that we call Brahmins those who are virtuous and kind to all that live. Here are a few of Valluvar's astute observations on dharma. Bliss hereafter is the fruit of a loving life here. (75) Sweet words with a smiling face are more pleasing than a gracious gift. (92) He asked, "How can one pleased with sweet words oneself use harsh words to others?"2 Self-control takes one to the gods, but its lack to utter darkness. (121) Always forgive transgressions, but better still forget them. (152) The height of wisdom is not to return ill for ill. (203) "The only gift is giving to the poor; all else is exchange." (221) If people refrain from eating meat, there will be no one to sell it. (256) "To bear your pain and not pain others is penance summed up." (261) In all the gospels he found nothing higher than the truth. (300) I think the whole chapter on not hurting others is worth quoting.
The pure in heart will never hurt others even for wealth or renown. The code of the pure in heart is not to return hurt for angry hurt. Vengeance even against a wanton insult does endless damage. Punish an evil-doer by shaming him with a good deed, and forget. What good is that sense which does not feel and prevent all creatures' woes as its own? Do not do to others what you know has hurt yourself. It is best to refrain from willfully hurting anyone, anytime, anyway. Why does one hurt others knowing what it is to be hurt? The hurt you cause in the forenoon self-propelled will overtake you in the afternoon. Hurt comes to the hurtful; hence it is that those don't hurt who do not want to be hurt.3

Valluvar went even farther when he wrote, "Even at the cost of one's own life one should avoid killing." (327) For death is but a sleep, and birth an awakening. (339) In the part on artha (wealth) Valluvar defined the unfailing marks of a king as courage, liberality, wisdom and energy. (382) The just protector he deemed the Lord's deputy, and the best kings have grace, bounty, justice, and concern. "The wealth which never declines is not riches but learning." (400) "The wealth of the ignorant does more harm than the want of the learned." (408) The truly noble are free of arrogance, wrath, and pettiness. (431) "A tyrant indulging in terrorism will perish quickly." (563) "Friendship curbs wrong, guides right, and shares distress." (787) "The soul of friendship is freedom, which the wise should welcome." (802) "The world is secure under one whose nature can make friends of foes." (874) Valluvar believed it was base to be discourteous even to enemies (998), and his chapter on character is also worth quoting.
All virtues are said to be natural to those who acquire character as a duty. To the wise the only worth is character, naught else. The pillars of excellence are five-love, modesty, altruism, compassion, truthfulness. The core of penance is not killing, of goodness not speaking slander. The secret of success is humility; it is also wisdom's weapon against foes. The touchstone of goodness is to own one's defeat even to inferiors. What good is that good which does not return good for evil? Poverty is no disgrace to one with strength of character. Seas may whelm, but men of character will stand like the shore. If the great fail in nobility, the earth will bear us no more.4

Kamandaka's Nitisara in the first half of the 8th century was primarily based on Kautilya's Arthashastra and was influenced by the violence in the Mahabharata, as he justified both open

fighting when the king is powerful and treacherous fighting when he is at a disadvantage. Katyayana, like Kamandaka, accepted the tradition of the king's divinity, although he argued that this should make ruling justly a duty. Katyayana followed Narada's four modes of judicial decisions as the dharma of moral law when the defendant confesses, judicial proof when the judge decides, popular custom when tradition rules, and royal edict when the king decides. Crimes of violence were distinguished from the deception of theft. Laws prevented the accumulated interest on debts from exceeding the principal. Brahmins were still exempt from capital punishment and confiscation of property, and most laws differed according to one's caste. The Yoga-vasishtha philosophy taught that as a bird flies with two wings, the highest reality is attained through knowledge and work. The famous Vedanta philosopher Shankara was born into a Brahmin family; his traditional dates are 788-820, though some scholars believe he lived about 700-50. It was said that when he was eight, he became an ascetic and studied with Govinda, a disciple of the monist Gaudapala; at 16 he was teaching many in the Varanasi area. Shankara wrote a long commentary on the primary Vedanta text, the Brahma Sutra, on the Bhagavad-Gita, and on ten of the Upanishads, always emphasizing the non-dual reality of Brahman (God), that the world is false, and that the atman (self or soul) is not different from Brahman. Shankara traveled around India and to Kashmir, defeating opponents in debate; he criticized human sacrifice to the god Bhairava and branding the body. He performed a funeral for his mother even though it was considered improper for a sannyasin (renunciate). Shankara challenged the Mimamsa philosopher Mandana Mishra, who emphasized the duty of Vedic rituals, by arguing that knowledge of God is the only means to final release, and after seven days he was declared the winner by Mandana's wife. He tended to avoid the cities and taught sannyasins and intellectuals in the villages. Shankara founded monasteries in the south at Shringeri of Mysore, in the east at Puri, in the west at Dvaraka, and in the northern Himalayas at Badarinath. He wrote hymns glorifying Shiva as God, and Hindus would later believe he was an incarnation of Shiva. He criticized the corrupt left-hand (sexual) practices used in Tantra. His philosophy spread, and he became perhaps the most influential of all Hindu philosophers. In the Crest-Jewel of Wisdom Shankara taught that although action is for removing bonds of conditioned existence and purifying the heart, reality can only be attained by right knowledge. Realizing that an object perceived is a rope removes the fear and sorrow from the illusion it is a snake. Knowledge comes from perception, investigation, or instruction, not from bathing, giving alms, or breath control. Shankara taught enduring all pain and sorrow without thought of retaliation, dejection, or lamentation. He noted that the scriptures gave the causes of liberation as faith, devotion, concentration, and union (yoga); but he taught, "Liberation cannot be achieved except by direct perception of the identity of the individual with the universal self."5 Desires lead to death, but one who is free of desires is fit for liberation. Shankara distinguished the atman as the real self or soul from the ahamkara (ego), which is the cause of change, experiences karma (action), and destroys the rest in the real self. From neglecting the real self spring delusion, ego, bondage, and pain. The soul is everlasting and full of wisdom. Ultimately both bondage and liberation are illusions that do not exist in the soul.

Plays of Bhasa, Kalidasa, and Bhavabhuti


Indian drama was analyzed by Bharata in the Natya Shastra, probably from the third century CE or before. Bharata ascribed a divine origin to drama and considered it a fifth Veda; its origin seems to be from religious dancing. In the classical plays Sanskrit is spoken by the Brahmins and noble characters, while Prakrit vernaculars are used by others and most women. According to Bharata poetry (kavya), dance (nritta), and mime (nritya) in life's play (lila) produce emotion (bhava), but

only drama (natya) produces "flavor" (rasa). The drama uses the eight basic emotions of love, joy (humor), anger, sadness, pride, fear, aversion, and wonder, attempting to resolve them in the ninth holistic feeling of peace. These are modified by 33 less stable sentiments he listed as discouragement, weakness, apprehension, weariness, contentment, stupor, elation, depression, cruelty, anxiety, fright, envy, arrogance, indignation, recollection, death, intoxication, dreaming, sleeping, awakening, shame, demonic possession, distraction, assurance, indolence, agitation, deliberation, dissimulation, sickness, insanity, despair, impatience, and inconstancy. The emotions are manifested by causes, effects, and moods. The spectators should be of good character, intelligent, and empathetic. Although some scholars date him earlier, the plays of Bhasa can probably be placed after Ashvaghosha in the second or third century CE. In 1912 thirteen Trivandrum plays were discovered that scholars have attributed to Bhasa. Five one-act plays were adapted from situations in the epic Mahabharata. Dutavakya has Krishna as a peace envoy from the Pandavas giving advice to Duryodhana. In Karnabhara the warrior Karna sacrifices his armor by giving it to Indra, who is in the guise of a Brahmin. Dutaghatotkacha shows the envoy Ghatotkacha carrying Krishna's message to the Kauruvas. Urubhanga depicts Duryodhana as a hero treacherously attacked below the waist by Bhima at the signal of Krishna. In Madhyama-vyayoga the middle son is going to be sacrificed, but it turns out to be a device used by Bhima's wife Hidimba to get him to visit her. Each of these plays seems to portray didactically heroic virtues for an aristocratic audience. The Mahabharata also furnishes the episode for the Kauravas' cattle raid of Virata in the Pancharatra, which seems to have been staged to glorify some sacrifice. Bhasa's Abhisheka follows the Ramayana closely in the coronation of Rama, and Pratima also reworks the Rama story prior to the war. Balacharita portrays heroic episodes in the childhood of Krishna. In Bhasa's Avimaraka the title character heroically saves princess Kurangi from a rampaging elephant, but he says he is an outcast. Dressed as a thief, Avimaraka sneaks into the palace to meet the princess, saying,
Once we have done what we can even failure is no disgrace. Has anyone ever succeeded by saying, "I can't do it"? A person becomes great by attempting great things.6

He spends a year there with Kurangi before he is discovered and must leave. Avimaraka is about to jump off a mountain when a fairy (Vidyadhara) gives him a ring by which he can become invisible. Using invisibility, he and his jester go back into the palace just in time to catch Kurangi before she hangs herself. The true parentage of the royal couple is revealed by the sage Narada, and Vairantya king Kuntibhoja gives his new son-in-law the following advice:
With tolerance be king over Brahmins. With compassion win the hearts of your subjects. With courage conquer earth's rulers. With knowledge of the truth conquer yourself.7

Bhasa uses the story of legendary King Udayana in two plays. In Pratijna Yaugandharayana the Vatsa king at Kaushambi, Udayana, is captured by Avanti king Pradyota so that Udayana can be introduced to the princess Vasavadatta by tutoring her in music, a device which works as they fall in love. The title comes from the vow of chief minister Yaugandharayana to free his sovereign Udayana; he succeeds in rescuing him and his new queen Vasavadatta. In Bhasa's greatest play, The Dream of Vasavadatta, the same minister, knowing his king's reluctance to enter a needed political marriage, pretends that he and queen Vasavadatta are killed in a fire so that King Udayana will marry Magadha princess Padmavati. Saying Vasavadatta is his sister, Yaugandharayana entrusts her

into the care of Padmavati, because of the prophecy she will become Udayana's queen. The play is very tender, and both princesses are noble and considerate of each other; it also includes an early example of a court jester. Udayana is still in love with Vasavadatta, and while resting half asleep, Vasavadatta, thinking she is comforting Padmavati's headache, gently touches him. The loving and grieving couple are reunited; Padmavati is also accepted as another wife; and the kingdom of Kaushambi is defended by the marriage alliance. Bhasa's Charudatta is about the courtesan Vasantasena, who initiates a love affair with an impoverished merchant, but the manuscript is cut off abruptly after four acts. However, this story was adapted and completed in The Little Clay Cart, attributed to a King Sudraka, whose name means a little servant. In ten acts this play is a rare example of what Bharata called a maha-nataka or "great play." The play is revolutionary not only because the romantic hero and heroine are a married merchant and a courtesan, but because the king's brother-in-law, Sansthanaka, is portrayed as a vicious fool, and because by the end of the play the king is overthrown and replaced by a man he had falsely imprisoned. Vasantasena rejects the attentions of the insulting Sansthanaka, saying that true love is won by virtue not violence; she is in love with Charudatta, who is poor because he is honest and generous, as money and virtue seldom keep company these days. Vasantasena kindly pays the gambling debts of his shampooer, who then becomes a Buddhist monk. Charudatta, not wearing jewels any more, gives his cloak to a man who saved the monk from a rampaging elephant. Vasantasena entrusts a golden casket of jewelry to Charudatta, but Sharvilaka, breaking into his house to steal, is given it so that he can gain the courtesan girl Madanika. So that he won't get a bad reputation, Charudatta's wife gives a valuable pearl necklace to her husband, and he realizes he is not poor because he has a wife whose love outlasts his wealthy days. Madanika is concerned that Sharvilaka did something bad for her sake and tells him to restore the jewels, and he returns them to Vasantasena on the merchant's behalf, while she generously frees her servant Madanika for him. Charudatta gives Vasantasena the more valuable pearl necklace, saying he gambled away her jewels. As the romantic rainy season approaches, the two lovers are naturally drawn together. Charudatta's child complains that he has to play with a little clay cart as a toy, and Vasantasena promises him a golden one. She gets into the wrong bullock cart and is taken to the garden of Sansthanaka, where he strangles her for rejecting his proposition. Then he accuses Charudatta of the crime, and because of his royal influence in the trial, Charudatta is condemned to be executed after his friend shows up with Vasantasena's jewels. However, the monk has revived Vasantasena, and just before Charudatta's head is to be cut off, she appears to save him. Sharvilaka has killed the bad king and anointed a good one. Charudatta lets the repentant Sansthanaka go free, and the king declares Vasantasena a wedded wife and thus no longer a courtesan. Although he is considered India's greatest poet, it is not known when Kalidasa lived. Probably the best educated guess has him flourishing about 400 CE during the reign of Chandragupta II. The prolog of his play Malavika and Agnimitra asks the audience to consider a new poet and not just the celebrated Bhasa and two others. In this romance King Agnimitra, who already has two queens, in springtime falls in love with the dancing servant Malavika, who turns out to be a princess when his foreign conflicts are solved. The king is accompanied throughout by a court jester, who with a contrivance frees Malavika from confinement by the jealous queen. The only female who speaks Sanskrit in Kalidasa's plays is the Buddhist nun, who judges the dance contest and explains that Malavika had to be a servant for a year in order to fulfill a prophecy that she would marry a king after doing so. In celebration of the victory and his latest marriage, the king orders all prisoners released.

In Kalidasa's Urvashi Won by Valor, King Pururavas falls in love with the heavenly nymph Urvashi. The king's jester Manavaka reveals this secret to the queen's maid Nipunika. Urvashi comes down to earth with her friend and writes a love poem on a birch-leaf. The queen sees this also but forgives her husband's guilt. Urvashi returns to paradise to appear in a play; but accidentally revealing her love for Pururavas, she is expelled to earth and must stay until she sees the king's heir. The queen generously offers to accept a new queen who truly loves the king, and Urvashi makes herself visible to Pururavas. In the fourth act a moment of jealousy causes Urvashi to be changed into a vine, and the king in searching for her dances and sings, amorously befriending animals and plants until a ruby of reunion helps him find the vine; as he embraces the vine, it turns into Urvashi. After many years have passed, their son Ayus gains back the ruby that was stolen by a vulture. When Urvashi sees the grown-up child she had sent away so that she could stay with the king, she must return to paradise; but the king gives up his kingdom to their son so that he can go with her, although a heavenly messenger indicates that he can remain as king with Urvashi until his death. The most widely acclaimed Indian drama is Kalidasa's Shakuntala and the Love Token. While hunting, King Dushyanta is asked by the local ascetics not to kill deer, saying, "Your weapon is meant to help the weak not smite the innocent."8 The king and Shakuntala, who is the daughter of a nymph and is being raised by ascetics, fall in love with each other. The king is accompanied by a foolish Brahmin who offers comic relief. Although he has other wives, the king declares that he needs only the earth and Shakuntala to sustain his line. They are married in the forest, and Shakuntala becomes pregnant. Kanva, who raised her, advises the bride to obey her elders, treat her fellow wives as friends, and not cross her husband in anger even if he mistreats her. The king returns to his capital and gives his ring to Shakuntala so that he will recognize her when she arrives later. However, because of a curse on her from Durvasas, he loses his memory of her, and she loses the ring. Later the king refuses to accept this pregnant woman he cannot recall, and in shame she disappears. A fisherman finds the ring in a fish; when the king gets it back, his memory of Shakuntala returns. The king searches for her and finds their son on Golden Peak with the birthmarks of a universal emperor; now he must ask to be recognized by her. They are happily reunited, and their child Bharata is to become the founding emperor of India. An outstanding political play was written by Vishakhadatta, who may also have lived at the court of Chandragupta II or as late as the 9th century. Rakshasa's Ring is set when Chandragupta, who defeated Alexander's successor Seleucus in 305 BC, is becoming Maurya emperor by overcoming the Nandas. According to tradition he was politically assisted by his minister Chanakya, also known as Kautilya, supposed author of the famous treatise on politics, Artha Shastra. Rakshasa, whose name means demon, had sent a woman to poison Chandragupta, but Chanakya had her poison King Parvataka instead. Rakshasa supports Parvataka's son Malayaketu; Chanakya cleverly assuages public opinion by letting Parvataka's brother have half the kingdom but arranges for his death too. Chanakya even pretends to break with Chandragupta to further his plot. Chanakya is able to use a Jain monk and a secretary by pretending to punish them and have Siddarthaka rescue the secretary; with a letter he composed written by the secretary and with Rakshasa's ring taken from the home of a jeweler who gave Rakshasa and his family refuge, they pretend to serve Malayaketu but make him suspect Rakshasa's loyalty and execute the allied princes that Rakshasa had gained for him. Ironically Rakshasa's greatest quality is loyalty, and after he realizes he has been trapped, he decides to sacrifice himself to save the jeweler from being executed. By then Malayaketu's attack on Chandragupta's capital has collapsed from lack of support, and he is captured. Chanakya's manipulations have defeated Chandragupta's rivals without a fight, and he appoints chief minister in his place Rakshasa, who then spares the life of

Malayaketu. Chanakya (Kautilya) announces that the emperor (Chandragupta) grants Malayaketu his ancestral territories and releases all prisoners except draft animals. Ratnavali was attributed to Harsha, who ruled at Kanauj in the first half of the 7th century. This comedy reworks the story of King Udayana, who though happily married to Vasavadatta, is seduced into marrying her Simhalese cousin Ratnavali for the political motivations contrived by his minister Yaugandharayana. Ratnavali, using the name Sagarika as the queen's maid, falls in love with the king and has painted his portrait. Her friend then paints her portrait with the king's, which enamors him after he hears the story of the painting from a mynah bird that repeats the maidens' conversation. Queen Vasavadatta becomes suspicious, and the jester is going to bring Sagarika dressed like the queen, who learning of it appears veiled herself to expose the affair. Sagarika tries to hang herself but is saved by the king. The jealous queen puts Sagarika in chains and the noose around the jester's neck. Yet in the last act a magician contrives a fire, and the king saves Sagarika once again. A necklace reveals that she is a princess, and the minister Yaugandharayana explains how he brought the lovers together. Also attributed to Harsha: Priyadarshika is another harem comedy; but Joy of the Serpents (Nagananda) shows how prince Jimutavahana gives up his own body to stop a sacrifice of serpents to the divine Garuda. A royal contemporary of Harsha, Pallava king Mahendravikarmavarman wrote a one-act farce called "The Sport of Drunkards" (Mattavilasa) in which an inebriated Shaivite ascetic accuses a Buddhist monk of stealing his begging bowl made from a skull; but after much satire it is found to have been taken by a dog. Bhavabhuti lived in the early 8th century and was said to have been the court poet in Kanauj of Yashovarman, a king also supposed to have written a play about Rama. Bhavabhuti depicted the early career of Rama in Mahavira-charita and then produced The Later Story of Rama. In this latter play Rama's brother Lakshmana shows Rama and Sita murals of their past, and Rama asks Sita for forgiveness for having put her through a trial by fire to show the people her purity after she had been captured by the evil Ravana. Rama has made a vow to serve the people's good above all and so orders Sita into exile because of their continuing suspicions. Instead of killing the demon Sambuka, his penance moves Rama to free him. Sita has given birth to two sons, Lava and Kusha, and twelve years pass. When he heard about his daughter Sita's exile, Janaka gave up meat and became a vegetarian; when Janaka meets Rama's mother Kaushalya, she faints at the memory. Rama's divine weapons have been passed on to his sons, and Lava is able to pacify Chandraketu's soldiers by meditating. Rama has Lava remove the spell, and Kusha recites the Ramayana taught him by Valmiki, who raised the sons. Finally Sita is joyfully reunited with Rama and their sons. Malati and Madhava by Bhavabhuti takes place in the city of Padmavati. Although the king has arranged for Nandana to marry his minister's daughter Malati, the Buddhist nun Kamandaki manages eventually to bring together the suffering lovers Madhava and Malati. Malati has been watching Madhava and draws his portrait; when he sees it, he draws her too. Through the rest of the play they pine in love for each other. Malati calls her father greedy for going along with the king's plan to marry her to Nandana, since a father deferring to a king in this is not sanctioned by morality nor by custom. Madhava notes that success comes from education with innate understanding, boldness combined with practiced eloquence, and tact with quick wit. Malati's friend Madayantika is attacked by a tiger, and Madhava's friend Makaranda is wounded saving her life. In their amorous desperation Madhava sells his flesh to the gods, and he saves the suicidal Malati from being sacrificed by killing Aghoraghanta, whose pupil Kapalakundala then causes him much suffering. Finally Madhava and Malati are able to marry, as Makaranda marries Madayantika. These plays make clear that courtly love and romance were thriving in India for centuries before they were rediscovered in Europe.

Hindu Kingdoms 750-1000


The Rashtrakuta Dantidurga married a Chalukya princess and became a vassal king about 733; he and Gujarat's Pulakeshin helped Chalukya emperor Vikramaditya II repulse an Arab invasion, and Dantidurga's army joined the emperor in a victorious expedition against Kanchi and the Pallavas. After Vikramaditya II died in 747, Dantidurga conquered Gurjara, Malwa, and Madhya Pradesh. This Rashtrakuta king then confronted and defeated Chalukya emperor Kirtivarman II so that by the end of 753 he controlled all of Maharashtra. The next Rashtrakuta ruler Krishna I completed the demise of the Chalukya empire and was succeeded about 773 by his eldest son Govinda II. Absorbed in personal pleasures, he left the administration to his brother Dhruva, who eventually revolted and usurped the throne, defeating the Ganga, Pallava, and Vengi kings who had opposed him. The Pratihara ruler of Gurjara, Vatsaraja, took over Kanauj and installed Indrayudha as governor there. The Palas rose to power by unifying Bengal under the elected king Gopala about 750. He patronized Buddhism, and his successor Dharmapala had fifty monasteries built, founding the Vikramashila monastery with 108 monks in charge of various programs. During the reign of Dharmapala the Jain scholar Haribhadra recommended respecting various views because of Jainism's principles of nonviolence and many-sidedness. Haribhadra found that the following eight qualities can be applied to the faithful of any tradition: nonviolence, truth, honesty, chastity, detachment, reverence for a teacher, fasting, and knowledge. Dharmapala marched into the Doab to challenge the Pratiharas but was defeated by Vatsaraja. When these two adversaries were about to meet for a second battle in the Doab, the Rashtrakuta ruler Dhruva from the Deccan defeated Vatsaraja first and then Dharmapala but did not occupy Kanauj. Dhruva returned to the south with booty and was succeeded by his third son Govinda III in 793. Govinda had to defeat his brother Stambha and a rebellion of twelve kings, but the two brothers reconciled and turned on Ganga prince Shivamira, whom they returned to prison. Supreme over the Deccan, Govinda III left his brother Indra as viceroy of Gujarat and Malava and marched his army north toward Kanauj, which Vatsaraja's successor Nagabhata II had occupied while Dharmapala's nominee Chakrayudha was on that throne. Govinda's army defeated Nagabhata's; Chakrayudha surrendered, and Dharmapala submitted. Govinda III marched all the way to the Himalayas, uprooting and reinstating local kings. Rashtrakuta supremacy was challenged by Vijayaditya II, who had become king of Vengi in 799; but Govinda defeated him and installed his brother Bhima-Salukki on the Vengi throne about 802. Then Govinda's forces scattered a confederacy of Pallava, Pandya, Kerala, and Ganga rulers and occupied Kanchi, threatening the king of Sri Lanka, who sent him two statues. After Govinda III died in 814, Chalukya Vijayaditya II overthrew Bhima-Salukki to regain his Vengi throne; then his army invaded Rashtrakuta territory, plundering and devastating the city of Stambha. Vijayaditya ruled for nearly half a century and was said to have fought 108 battles in a 12-year war with the Rashtrakutas and the Gangas. His grandson Vijayaditya III ruled Vengi for 44 years (848-92); he also invaded the Rashtrakuta empire in the north, burning Achalapura, and it was reported he took gold by force from the Ganga king of Kalinga. His successor Chalukya-Bhima I was king of Vengi for 30 years and was said to have turned his attention to helping ascetics and those in distress. Struggles with his neighbors continued though, and Chalukya-Bhima was even captured for a time. Dharmapala's son Devapala also supported Buddhism and extended the Pala empire in the first half of the 9th century by defeating the Utkalas, Assam, Huns, Dravidas, and Gurjaras, while maintaining his domain against three generations of Pratihara rulers. His successor Vigrahapala retired to an ascetic life after ruling only three years, and his son Narayanapala was also of a

peaceful and religious disposition, allowing the Pala empire to languish. After the Pala empire was defeated by the Rashtrakutas and Pratiharas, subordinate chiefs became independent; Assam king Harjara even claimed an imperial title. Just before his long reign ended in 908 Narayanapala did reclaim some territories after the Rashtrakuta invasion of the Pratihara dominions; but in the 10th century during the reign of the next three kings the Pala kingdom declined as principalities asserted their independence in conflicts with each other. Chandella king Yashovarman invaded the Palas and the Kambojas, and he claimed to have conquered Gauda and Mithila. His successor Dhanga ruled through the second half of the 10th century and was the first independent Chandella king, calling himself the lord of Kalanjara. In the late 8th century Arab military expeditions had attempted to make Kabul pay tribute to the Muslim caliph. In 870 Kabul and Zabul were conquered by Ya'qub ibn Layth; the king of Zubalistan was killed, and the people accepted Islam. Ghazni sultan Sabutkin (r. 977-97) invaded India with a Muslim army and defeated Dhanga and a confederacy of Hindu chiefs about 989. South of the Chandellas the Kalachuris led by Kokkalla in the second half of the 9th century battled the Pratiharas under Bhoja, Turushkas (Muslims), Vanga in east Bengal, Rashtrakuta king Krishna II, and Konkan. His successor Shankaragana fought Kosala, but he and Krishna II had to retreat from the Eastern Chalukyas. In the next century Kalachuri king Yuvaraja I celebrated his victory over Vallabha with a performance of Rajshekhara's drama Viddhashalabhanjika. Yuvaraja's son Lakshmanaraja raided east Bengal, defeated Kosala, and invaded the west. Like his father, he patronized Shaivite teachers and monasteries. Near the end of the 10th century Kalachuri king Yuvaraja II suffered attacks from Chalukya ruler Taila II and Paramara king Munja. After many conquests, the aggressive Munja, disregarding the advice of his counselor Rudraditya, was defeated and captured by Taila and executed after an attempted rescue. In 814 Govinda III was succeeded as Rashtrakuta ruler by his son Amoghavarsha, only about 13 years old; Gujarat viceroy Karkka acted as regent. Three years later a revolt led by Vijayaditya II, who had regained the Vengi throne, temporarily overthrew Rashtrakuta power until Karakka reinstated Amoghavarsha I by 821. A decade later the Rashtrakuta army defeated Vijayaditya II and occupied Vengi for about a dozen years. Karkka was made viceroy in Gujarat, but his son Dhruva I rebelled and was killed about 845. The Rashtrakutas also fought the Gangas for about twenty years until Amoghavarsha's daughter married a Ganga prince about 860. In addition to his military activities Amoghavarsha sponsored several famous Hindu and Jain writers and wrote a book himself on Jain ethics. Jain kings and soldiers made an exception to the prohibition against killing for the duties of hanging murderers and slaying enemies in battle. He died in 878 and was succeeded by his son Krishna II, who married the daughter of Chedi ruler Kokkalla I to gain an ally for his many wars with the Pratiharas, Eastern Chalukyas, Vengi, and the Cholas. Krishna II died in 914 and was succeeded by his grandson Indra III, who marched his army north and captured northern India's imperial city Kanauj. However, Chandella king Harsha helped the Pratihara Mahipala regain his throne at Kanauj. Indra III died in 922; but his religious son Amoghavarsha II had to get help from his Chedi relations to defeat his brother Govinda IV, who had usurped the throne for fourteen years. Three years later in 939 Krishna III succeeded as Rashtrakuta emperor and organized an invasion of Chola and twenty years later another expedition to the north. The Rashtrakutas reigned over a vast empire when he died in 967; but with no living issue the struggle for the throne, despite the efforts of Ganga king Marasimha III, resulted in the triumph of Chalukya king Taila II in 974. That year Marasimha starved himself to death in the Jain manner and was succeeded by Rajamalla IV, whose minister Chamunda Raya staved off usurpation. His Chamunda Raya Purana includes an account of the 24 Jain prophets.

In the north in the middle of the 9th century the Pratiharas were attacked by Pala emperor Devapala; but Pratihara king Bhoja and his allies defeated Pala king Narayanapala. Bhoja won and lost battles against Rashtrakuta king Krishna II. The Pratiharas were described in 851 by an Arab as having the finest cavalry and as the greatest foe of the Muslims, though no country in India was safer from robbers. Bhoja ruled nearly a half century, and his successor Mahendrapala I expanded the Pratihara empire to the east. When Mahipala was ruling in 915 Al Mas'udi from Baghdad observed that the Pratiharas were at war with the Muslims in the west and the Rashtrakutas in the south, and he claimed they had four armies of about 800,000 men each. When Indra III sacked Kanauj, Mahipala fled but returned after the Rashtrakutas left. In the mid-10th century the Pratiharas had several kings, as the empire disintegrated and was reduced to territory around Kanauj. A history of Kashmir's kings called the Rajatarangini was written by Kalhana in the 12th century. Vajraditya became king of Kashmir about 762 and was accused of selling men to the Mlechchhas (probably Arabs). Jayapida ruled Kashmir during the last thirty years of the 8th century, fighting wars of conquest even though his army once deserted his camp and people complained of high taxes. Family intrigue and factional violence led to a series of puppet kings until Avanti-varman began the Utpala dynasty of Kashmir in 855. His minister Suvya's engineering projects greatly increased the grain yield and lowered its prices. Avanti-varman's death in 883 was followed by a civil war won by Shankara-varman, who then invaded Darvabhisara, Gurjara, and Udabhanda; but he was killed by people in Urasha, who resented his army being quartered there. More family intrigues, bribery, and struggles for power between the Tantrin infantry, Ekanga military police, and the Damara feudal landowners caused a series of short reigns until the minister Kamalavardhana took control and asked the assembly to appoint a king; they chose the Brahmin Yashakara in 939. Yashakara was persuaded to resign by his minister Parvagupta, who killed the new Kashmir king but died two years later in 950. Parvagupta's son Kshemagupta became king and married the Lohara princess Didda. Eight years later she became regent for their son Abhimanyu and won over the rebel Yashodhara by appointing him commander of her army. When King Abhimanyu died in 972, his three sons ruled in succession until each in turn was murdered by their grandmother, Queen Didda; she ruled Kashmir herself with the help of an unpopular prime minister from 980 until she died in 1003. In the south the Pandyas had risen to power in the late 8th century under King Nedunjadaiyan. He ruled for fifty years, and his son Srimara Srivallabha reigned nearly as long, winning victories over the Gangas, Pallavas, Cholas, Kalingas, Magadhas, and others until he was defeated by Pallava Nandi-varman III at Tellaru. The Pandya empire was ruined when his successor Varaguna II was badly beaten about 880 by a combined force of Pallavas, western Gangas, and Cholas. The Chola dynasty of Tanjore was founded by Vijayalaya in the middle of the 9th century. As a vassal of the Pallavas, he and his son Aditya I helped their sovereign defeat the Pandyas. Aditya ruled 36 years and was succeeded as Chola king by his son Parantaka I (r. 907-953). His military campaigns established the Chola empire with the help of his allies, the Gangas, Kerala, and the Kodumbalur chiefs. The Pandyas and the Sinhalese king of Sri Lanka were defeated by the Cholas about 915. Parantaka demolished remaining Pallava power, but in 949 the Cholas were decisively beaten by Rashtrakuta king Krishna III at Takkolam, resulting in the loss of Tondamandalam and the Pandya country. Chola power was firmly established during the reign (985-1014) of Rajaraja I, who attacked the Kerala, Sri Lanka, and the Pandyas to break up their control of the western trade. When the Pandyas invaded the island, Sri Lanka king Sena I (r. 833-53) fled as the royal treasury was plundered. His successor Sena II (r. 853-87) sent a Sinhalese army in retaliation, besieging Madura, defeating the Pandyas, and killing their king. The Pandya capital was plundered, and the golden images were taken back to the island. In 915 a Sinhalese army from Sri Lanka supported

Pandyan ruler Rajasimha II against the Cholas; but the Chola army invaded Sri Lanka and apparently stayed until the Rashtrakutas invaded their country in 949. Sri Lanka king Mahinda IV (r. 956-72) had some of the monasteries burnt by the Cholas restored. Sena V (r. 972-82) became king at the age of twelve but died of alcoholism. During his reign a rebellion supported by Damila forces ravaged the island. By the time of Mahinda V (r. 982-1029) the monasteries owned extensive land, and barons kept the taxes from their lands. As unpaid mercenaries revolted and pillaged, Mahinda fled to Rohana. Chola king Rajaraja sent a force that sacked Anuradhapura, ending its period as the capital in 993 as the northern plains became a Chola province. In 1017 the Cholas conquered the south as well and took Mahinda to India as a prisoner for the rest of his life. In India during this period Hindu colleges (ghatikas) were associated with the temples, and gradually the social power of the Brahmins superseded Buddhists and Jains, though the latter survived in the west. Jain gurus, owning nothing and wanting nothing, were often able to persuade the wealthy to contribute the four gifts of education, food, medicine, and shelter. In the devotional worship of Vishnu and Shiva and their avatars (incarnations), the Buddha became just another avatar for Hindus. Amid the increasing wars and militarism the ethical value of ahimsa (non-injury) so important to the Jains and Buddhists receded. The examples of the destroyer Shiva or Vishnu's incarnations as Rama and Krishna hardly promoted nonviolence. Village assemblies tended to have more autonomy in south India. The ur was open to all adult males in the village, but the sabha was chosen by lot from those qualified by land ownership, aged 35-70, knowing mantras and Brahmanas, and free of any major crime or sin. Land was worked by tenant peasants, who usually had to pay from one-sixth to one-third of their produce. Vegetarian diet was customary, and meat was expensive. Women did not have political rights and usually worked in the home or in the fields, though upper caste women and courtesans could defy social conventions. Women attendants in the temples could become dancers, but some were exploited as prostitutes by temple authorities. Temple sculptures as well as literature were often quite erotic, as the loves of Krishna and the prowess of the Shiva lingam were celebrated, and the puritanical ethics of Buddhism and Jainism became less influential. Feminine creative energy was worshiped as shakti, and Tantra in Hinduism and Tibetan Buddhism celebrated the union of the sexual act as a symbol of divine union; their rituals might culminate in partaking of the five Ms - madya (wine), matsya (fish), mamsa (flesh), mudra (grain), and maithuna (coitus). Although in the early stages of spiritual development Tantra taught the usual moral avoidance of cruelty, alcohol, and sexual intercourse, in the fifth stage after training by the guru secret rites at night might defy such social taboos. Ultimately the aspirant is not afraid to practice openly what others disapprove in pursuing what he thinks is true, transcending the likes and dislikes of earthly life like God, to whom all things are equal. However, some argued that the highest stage, symbolized as the external worship of flowers, negates ignorance, ego, attachment, vanity, delusion, pride, calumniation, perturbation, jealousy, and greed, culminating in the five virtues of nonviolence (ahimsa), control of the senses, charity, forgiveness, and knowledge. The worker caste of Sudras was divided into the clean and the untouchables, who were barred from the temples. There were a few domestic slaves and those sold to the temples. Brahmins were often given tax-free grants of land, and they were forbidden by caste laws to work in cultivation; thus the peasant Sudras provided the labor. The increasing power of the Brahmin landowners led to a decline of merchants and the Buddhists they often had supported. Commentaries on the Laws of Manu by Medhatithi focused on such issues as the duty of the king to protect the people, their rights, and property. Although following the tradition that the king should take up cases in order of caste, Medhatithi believed that a lower caste suit should be taken up first if

it is more urgent. Not only should a Brahmin be exempt from the death penalty and corporal punishment, he thought that for a first offense not even a fine should be imposed on a Brahmin. Medhatithi also held that in education the rod should only be used mildly and as a last resort; his attitude about a husband beating his wife was similar. Medhatithi believed that a woman's mind was not under her control, and that they should all be guarded by their male relations. He upheld the property rights of widows who had been faithful but believed the unfaithful should be cast out to a separate life. Widow suicide called sati was approved by some and criticized by others. During this period marriages were often arranged for girls before they reached the age of puberty, though selfchoice still was practiced. The Jain monk Somadeva in his Nitivakyamrita also wrote that the king must chastise the wicked and that kings being divine should be obeyed as a spiritual duty. However, if the king does not speak the truth, he is worthless; for when the king is deceitful and unjust, who will not be? If he does not recognize merit, the cultured will not come to his court. Bribery is the door by which many sins enter, and the king should never speak what is hurtful, untrustworthy, untrue, or unnecessary. The force of arms cannot accomplish what peace does. If you can gain your goal with sugar, why use poison? In 959 Somadeva wrote the romance Yashastilaka in Sanskrit prose and verse, emphasizing devotion to the god Jina, goodwill to all creatures, hospitality to everyone, and altruism while defending the unpopular practices of the Digambara ascetics such as nudity, abstaining from bathing, and eating standing up.

Tibetan Buddhism
The indigenous Bon religion of Tibet was animistic and included the doctrine of reincarnation. Tradition called Namri Songtsen the 32nd king of Tibet. His 13-year-old son Songtsen Gampo became king in 630. He sent seventeen scholars to India to learn the Sanskrit language. The Tibetans conquered Burma and in 640 occupied Nepal. Songtsen Gampo married a princess from Nepal and also wanted to marry a Chinese princess, but so did Eastern Tartar (Tuyuhun) ruler Thokiki. According to ancient records, the Tibetans recruited an army of 200,000, defeated the Tartars, and captured the city of Songzhou, persuading the Chinese emperor to send his daughter to Lhasa in 641. Songtsen Gampo's marriage to Buddhist princesses led to his conversion, the building of temples and 900 monasteries, and the translation of Buddhist texts. His people were instructed how to write the Tibetan dialect with adapted Sanskrit letters. Songtsen Gampo died in 649, but the Chinese princess lived on until 680. He was succeeded by his young grandson Mangsong Mangtsen, and Gar Tongtsen governed as regent and conducted military campaigns in Asha for eight years. Gar Tongtsen returned to Lhasa in 666 and died the next year of a fever. A large military fortress was built at Dremakhol in 668, and the Eastern Tartars swore loyalty. During a royal power struggle involving the powerful Gar ministers, Tibet's peace with China was broken in 670, and for two centuries their frontier was in a state of war. The Tibetans invaded the Tarim basin and seized four garrisons in Chinese Turkestan. They raided the Shanzhou province in 676, the year Mangsong Mangtsen died. His death was kept a secret from the Chinese for three years, and a revolt in Shangshong was suppressed by the Tibetan military in 1677. Dusong Mangje was born a few days after his royal father died. The Gar brothers led their armies against the Chinese. During a power struggle Gar Zindoye was captured in battle in 694; his brother Tsenyen Sungton was executed for treason the next year; and Triding Tsendro was disgraced and committed suicide in 699, when Dusong defeated the Gar army. Nepal and northern India revolted in 702, and two years later the Tibetan king was killed in battle. Tibetan sources reported he died in Nanzhao, but according to the Chinese he was killed while suppressing the revolt in Nepal.

Since Mes-Agtshom (also known as Tride Tsugtsen or Khri-Ide-btsug-brtan) was only seven years old, his grandmother Trimalo acted as regent. Mes-Agtshom also married a Chinese princess to improve relations; but by 719 the Tibetans were trading with the Arabs and fighting together against the Chinese. In 730 Tibet made peace with China and requested classics and histories, which the Emperor sent to Tibet despite a minister's warning they contained defense strategies. During a plague in 740-41 all the foreign monks were expelled from Tibet. After the imperial princess died in 741, a large Tibetan army invaded China. Nanzhao, suffering from Chinese armies, formed an alliance with Tibet in 750. Mes-Agtshom died in 755, according to Tibetan sources by a horse accident; but an inscription from the following reign accused two ministers of assassinating him. During Trisong Detsen's reign (755-97) Tibetans collected tribute from the Pala king of Bengal and ruled Nanzhao. In 763 a large Tibetan army invaded China and even occupied their capital at Chang'an. The Chinese emperor promised to send Tibet 50,000 rolls of silk each year; but when the tribute was not paid, the war continued. In 778 Siamese troops fought with the Tibetans against the Chinese in Sichuan (Szech'uan). Peace was made in 783 when China ceded much territory to Tibet. In 790 the Tibetans regained four garrisons in Anxi they had lost to Chinese forces a century before. After Mashang, the minister who favored the Bon religion, was removed from the scene, Trisong Detsen sent minister Ba Salnang to invite the Indian pandit Shantirakshita to come from the university at Nalanda in Nepal. The people believed that Bon spirits caused bad omens, and Shantirakshita returned to Nepal. So Ba Salnang invited Indian Tantric master Padmasambhava, who was able to overcome the Bon spirits by making them take an oath to defend the Buddhist religion. Shantirakshita returned and supervised the building of a monastery that came to be known as Samye. He was named high priest of Tibet, and he introduced the "ten virtues." When Padmasambhava was unable to refute the instantaneous enlightenment doctrine of the Chinese monk Hoshang, Kamalashila was invited from India for a debate at Samye that lasted from 1792 until 1794. Kamalashila argued that enlightenment is a gradual process resulting from study, analysis, and good deeds. Kamalashila was declared the winner, and King Trisong Detsen declared Buddhism the official religion of Tibet. Padmasambhava founded the red-hat Adi-yoga school and translated many Sanskrit books into Tibetan. A mythic account of his supernatural life that lasted twelve centuries was written by the Tibetan lady Yeshe Tsogyel. As his name implies, Padmasambhava was said to have been born miraculously on a lotus. His extraordinary and unconventional experiences included being married to 500 wives before renouncing a kingdom, several cases of cannibalism, surviving being burned at the stake, killing butchers, attaining Buddhahood, and teaching spirits and humans in many countries. In the guise of different famous teachers he taught people how to overcome the five poisons of sloth, anger, lust, arrogance, and jealousy. The Tibetan Book of the Dead was first committed to writing around this time. Its title Bardol Thodol more literally means "liberation by hearing on the after-death plane." Similar in many ways to the Egyptian Book of the Dead, it likely contains many pre-Buddhist elements, as it was compiled over the centuries. The first part, chikhai bardo, describes the psychic experiences at the moment of death and urges one to unite with the all-good pure reality of the clear light. In the second stage of the chonyid bardo karmic illusions are experienced in a dream-like state, the thought-forms of one's own intellect. In the sidpa bardo, the third and last phase, one experiences the judgment of one's own karma; prayer is recommended, but instincts tend to lead one back into rebirth in another body. The purpose of the book is to help educate one how to attain liberation in the earlier stages and so prevent reincarnation. Muni Tsenpo ruled Tibet from 797 probably to 804, although some believed he ruled for only eighteen months. He tried to reduce the disparity between the rich and poor by introducing land

reform; but when the rich got richer, he tried two other reform plans. Padmasambhava advised him, "Our condition in this life is entirely dependent upon the actions of our previous life, and nothing can be done to alter the scheme of things."9 Muni Tsenpo had married his father's young wife to protect her from his mother's jealousy; but she turned against her son, the new king, and poisoned him; some believed he was poisoned because of his reforms. Since Muni Tsenpo had no sons, he was succeeded by his youngest brother Sadnaleg; his other brother Mutik Tsenpo was disqualified for having killed a minister in anger. During Sadnaleg's reign the Tibetans attacked the Arabs in the west, invading Transoxiana and besieging Samarqand; but they made an agreement with Caliph alMa'mun. When Sadnaleg died in 815, his ministers chose his Buddhist son Ralpachen as king over his irreligious older brother Darma. After a border dispute, Buddhists mediated a treaty between Tibet and China in 821 that reaffirmed the boundaries of the 783 treaty. Ralpachen decreed that seven households should provide for each monk. By intrigues Darma managed to get his brother Tsangma and the trusted Buddhist minister Bande Dangka sent into exile; then Be Gyaltore and Chogro Lhalon, ministers who were loyal to Darma, went and murdered Bande Dangka. In 836 these same two pro-Bon ministers assassinated King Ralpachen and put Darma on the throne. They promulgated laws to destroy Buddhism in Tibet and closed the temples. Buddhist monks had to choose between marrying, carrying arms as hunters, becoming followers of the Bon religion, or death. In 842 the monk Lhalung Palgye Dorje assassinated King Darma with an arrow and escaped. That year marked a division in the royal line and the beginning of local rule in Tibet that lasted more than two centuries. Central Tibet suffered most from Darma's persecution, but Buddhism was kept alive in eastern and western Tibet. Buddhists helped Darma's son (r. 842-70) gain the throne, and he promoted their religion. As their empire disintegrated into separate warring territories, Tibetan occupation in Turkestan was ended by Turks, Uighurs, and Qarluqs. In 978 translators Rinchen Zangpo and Lakpe Sherab invited some Indian pandits to come to Tibet, and this marked the beginning of the Buddhist renaissance in Tibet. Atisha (982-1054) was persuaded to come from India in 1042 and reformed the Tantric practices by introducing celibacy and a higher morality among the priests. He wrote The Lamp that Shows the Path to Enlightenment and founded the Katampa order, which was distinguished from the old Nyingmapa order of Padmasambhava. Drogmi (992-1074) taught the use of sexual practices for mystical realization, and his scholarly disciple Khon Konchog Gyalpo founded the Sakya monastery in 1073. The Kagyupa school traces its lineage from the celestial Buddha Dorje-Chang to Tilopa (988-1069), who taught Naropa (1016-1100) in India. From a royal family in Bengal, Naropa studied in Kashmir for three years until he was fourteen. Three years later his family made him marry a Brahmin woman; they were divorced after eight years, though she became a writer too. In 1049 Naropa won a debate at Nalanda and was elected abbot there for eight years. He left to find the guru he had seen in a vision and was on the verge of suicide when Tilopa asked him how he would find his guru if he killed the Buddha. Naropa served Tilopa for twelve years during which he meditated in silence most of the time. However, twelve times he followed his guru's irrational suggestions and caused himself suffering. Each time Tilopa pointed out the lesson and healed him, according to the biography written about a century later. The twelve lessons taught him about the ordinary wishfulfilling gem, one-valueness, commitment, mystic heat, apparition, dream, radiant light, transference, resurrection, eternal delight (learned from Tantric sex), mahamudra (authenticity), and the intermediate state (between birth and death). Naropa then went to Tibet where he taught Marpa (1012-96), who brought songs from the Tantric poets of Bengal to his disciple Milarepa. Milarepa was born on the Tibetan frontier of Nepal in 1040. When he was seven years old, Milarepa's father died; his aunt and uncle taking control of the estate, his mother and he had to work

as field laborers in poor conditions. When he came of age, his sister, mother, and he were thrown out of their house. So Milarepa studied black magic, and his mother threatened to kill herself if he failed. Milarepa caused the house to fall down, killing 35 people. Next his teacher taught him how to cause a hail storm, and at his mother's request he destroyed some crops. Milarepa repented of this sorcery and prayed to take up a religious life. He found his way to the lama Marpa the translator, who said that even if he imparted the truth to him, his liberation in one lifetime would depend on his own perseverance and energy. The lama was reluctant to give the truth to one who had done such evil deeds. So he had Milarepa build walls and often tear them down, while his wife pleaded for the young aspirant. Frustrated, Milarepa went to another teacher, who asked him to destroy his enemies with a hail storm, which he did while preserving an old woman's plot. Milarepa returned to his guru Marpa and was initiated. Then he meditated in a cave for eleven months, discovering that the highest path started with a compassionate mood dedicating one's efforts to universal good, followed by clear aspiration transcending thought with prayer for others. After many years Milarepa went back to his old village to discover that his mother had died, his sister was gone, and his house and fields were in ruins. Describing his life in songs, Milarepa decided, "So I will go to gain the truth divine, to the Dragkar-taso cave I'll go, to practice meditation."10 He met the woman to whom he was betrothed in childhood, but he decided on the path of total self-abnegation. Going out to beg for food he met his aunt, who loosed dogs on him; but after talking he let her live in his house and cultivate his field. Milarepa practiced patience on those who had wronged him, calling it the shortest path to Buddhahood. Giving up comfort, material things, and desires for name or fame, he meditated and lived on nettles and water. He preached on the law of karma, and eventually his aunt was converted and devoted herself to penance and meditation. His sister found his nakedness shameful, but Milarepa declared that deception and evil deeds are shameful, not the body. Believing in karma, thoughts of the misery in the lower worlds may inspire one to seek Buddhahood. It was said that Milarepa had 25 saints among his disciples, including his sister and three other women. In one of his last songs he wrote, "If pain and sorrow you desire sincerely to avoid, avoid, then, doing harm to others."11 Many miraculous stories are told of his passing from his body and the funeral; Milarepa died in 1123, and it was claimed that for a time no wars or epidemics ravaged the Earth. The biography of his life and songs was written by his disciple Rechung. A contemporary of Milarepa, the life of Nangsa Obum was also told in songs and prose. She was born in Tibet, and because of her beauty and virtue she was married to Dragpa Samdrub, son of Rinang king Dragchen. She bore a son but longed to practice the dharma. Nangsa was falsely accused by Dragchen's jealous sister Ani Nyemo for giving seven sacks of flour to Rechung and other lamas. Beaten by her husband and separated from her child by the king, Nangsa died of a broken heart. Since her good deeds so outnumbered her bad deeds, the Lord of Death allowed her to come back to life. She decided to go practice the dharma; but her son and a repentant Ani Nyemo pleaded for her to stay. She remained but then visited her parents' home, where she took up weaving. After quarreling with her mother, Nangsa left and went to study the sutras and practice Tantra. The king and her husband attacked her teacher Sakya Gyaltsen, who healed all the wounded monks. Then the teacher excoriated them for having animal minds and black karma, noting that Nangsa had come there for something better than a Rinang king; her good qualities would be wasted living with a hunter; they were trying to make a snow lion into a dog. The noblemen admitted they had made their karma worse and asked to be taught. Sakya replied that for those who have done wrong repentance is like the sun rising. They should think about their suffering and the meaninglessness of

their lives and how much better they will be in the field of dharma. Dragchen and his father retired from worldly life, and Nangsa's 15-year-old son was given the kingdom. Machig Lapdron (1055-1145) was said to be a reincarnation of Padmasambhava's consort Yeshe Tsogyel and of an Indian yogi named Monlam Drub. Leaving that body in a cave in India the soul traveled to Tibet and was born as Machig. As a child, she learned to recite the sutras at record speed, and at initiation she asked how she could help all sentient beings. In a dream an Indian teacher told her to confess her hidden faults, approach what she found repulsive, help those whom she thinks cannot be helped, let go of any attachment, go to scary places like cemeteries, be aware, and find the Buddha within. A lama taught her to examine the movement of her own mind carefully and become free of petty dualism and the demon of self-cherishing. She learned to wander and stay anywhere, and she absorbed various teachings from numerous gurus. She married and had three children but soon retired from the world. By forty she was well known in Tibet, and numerous monks and nuns came from India to challenge her; but she defeated them in debate. It was said that 433 lepers were cured by practicing her teachings. A book on the supreme path of discipleship was compiled by Milarepa's disciple Lharje (10771152), who founded the Cur-lka monastery in 1150. This book lists yogic precepts in various categories. Causes of regret include frittering life away, dying an irreligious and worldly person, and selling the wise doctrine as merchandise. Requirements include sure action, diligence, knowledge of one's own faults and virtues, keen intellect and faith, watchfulness, freedom from desire and attachment, and love and compassion in thought and deed directed to the service of all sentient beings. "Unless the mind be disciplined to selflessness and infinite compassion, one is apt to fall into the error of seeking liberation for self alone."12 Offering to deities meat obtained by killing is like offering a mother the flesh of her own child. The virtue of the holy dharma is shown in those, whose heavy evil karma would have condemned them to suffering, turning to a religious life. The black-hat Karmapa order was founded in 1147 by Tusum Khyenpa (1110-93), a native of Kham who studied with Milarepa's disciples. This sect claims to have started the system of leadership by successive reincarnations of the same soul, later adopted by the Dalai and Panchen Lamas. In 1207 a Tibetan council decided to submit peacefully to Genghis Khan and pay tribute. After the death of Genghis Khan in 1227, the Tibetans stopped paying the tribute, and the Mongols invaded in 1240, burning the Rating and Gyal Lhakhang monasteries and killing five hundred monks and civilians. In 1244 Sakya Pandita (1182-1251) went to Mongolia, where he initiated Genghis Khan's grandson Godan. Sakya Pandita instructed him in the Buddha's teachings and persuaded him to stop drowning the Chinese to reduce their population. Sakya Pandita was given authority over the thirteen myriarchies of central Tibet and told the Tibetan leaders it was useless to resist the Mongols' military power. He is also credited with devising a Mongolian alphabet. After Sakya Pandita died, the Mongols invaded Tibet in 1252. After Godan died, Kublai in 1254 invested Phagpa as the supreme ruler in Tibet by giving him a letter that recommended the monks stop quarreling and live peaceably. Phagpa conducted the enthronement of Kublai Khan in 1260. Phaga returned to Sakya in 1276 and died four years later. In 1282 Dharmapala was appointed imperial preceptor (tishri) in Beijing. The Sakya administrator Shang Tsun objected to Kublai Khan's plans to invade India and Nepal, and the yogi Ugyen Sengge wrote a long poem against the idea, which Kublai Khan abandoned. After Tishri Dharmapala died in 1287, the myriarchy Drikhung attacked Sakya; but administrator Ag-len used troops and Mongol cavalry to defeat them, marching into Drikhung territory and burning their temple in 1290. Kublai Khan had been a patron of Buddhism in Tibet, but he died in 1295. After his death the influence of the Mongols in Tibet diminished.

India and Muslim Invaders 1000-1300


Between 1000 and 1027 Ghazni ruler Mahmud invaded India with an army at least twelve times. About 15,000 Muslims took Peshawar and killed 5,000 Hindus in battle. Shahi king Jayapala was so ashamed of being defeated three times that he burned himself to death on a funeral pyre. In 1004 Mahmud's forces crossed the Indus River, then attacked and pillaged the wealth of Bhatiya. On the way to attack the heretical Abu-'l-Fath Daud, Mahmud defeated Shahi king Anandapala. Daud was forced to pay 20,000,000 dirhams and was allowed to rule as a Muslim if he paid 20,000 golden dirhams annually. Mahmud's army again met Anandapala's the next year; after 5,000 Muslims lost their lives, 20,000 Hindu soldiers were killed. Mahmud captured an immense treasure of 70,000,000 dirhams, plus gold and silver ingots, jewels, and other precious goods. After Mahmud defeated the king of Narayan and the rebelling Daud, Anandapala made a treaty that lasted until his death, allowing the Muslims passage to attack the sacred city of Thaneswar. In 1013 Mahmud attacked and defeated Anandapala's successor Trilochanapala, annexing the western and central portions of the Shahi kingdom in the Punjab. Next the Muslims plundered the Kashmir valley, though Mahmud was never able to hold it. To attack Kanauj in the heart of India, Mahmud raised a force of 100,000 cavalry and 20,000 infantry. Most Hindu chiefs submitted, but in Mahaban nearly 5,000 were killed, causing Kulachand to kill himself. Next the Muslims plundered the sacred city of Mathura, destroying a temple that took two centuries to build and estimated to be worth 100,000,000 red dinars. After conquering more forts and obtaining more booty, Mahmud ordered the inhabitants slain by sword, the city plundered, and the idols destroyed in Kanauj that was said to contain almost 10,000 temples. In 1019 Mahmud returned to Ghazni with immense wealth and 53,000 prisoners to be sold as slaves. When Mahmud's army returned again to chastise Chandella ruler Vidyadhara for killing the submitting Pratihara king Rajyapala, the resistance of Trilochanapala was overcome, making all of Shahi part of Mahmud's empire. Although he had 45,000 infantry, 36,000 cavalry, and 640 elephants, Vidyadhara fled after a minor defeat. The next year Mahmud and Vidyadhara agreed to a peace. 50,000 Hindus were killed in 1025 defending the Shaivite temple of Somanatha in Kathiawar, as Mahmud captured another 20,000,000 dirhams. In his last campaign Mahmud used a navy of 1400 boats with iron spikes to defeat the Jats with their 4,000 boats in the Indus. Mahmud's soldiers often gave people the choice of accepting Islam or death. These threats and the enslavement of Hindus by Muslims and the Hindus' consequent attitude of considering Muslims impure barbarians (mlechchha) caused a great division between these religious groups. During this time Mahipala I ruled Bengal for nearly half a century and founded a second Pala empire. In the half century around 1100 Ramapala tried to restore the decreasing realm of the Palas by invading his neighbors until he drowned himself in grief in the Ganges. Buddhists were persecuted in Varendri by the Vangala army. In the 12th century Vijayasena established a powerful kingdom in Bengal; but in spite of the military victories of Lakshmanasena, who began ruling in 1178, lands were lost to the Muslims and others early in the 13th century. Military campaigns led by the Paramara Bhoja and the Kalachuri Karna against Muslims in the Punjab discouraged Muslim invasions after Punjab governor Ahmad Niyaltigin exacted tribute from the Thakurs and plundered the city of Banaras in 1034. Bhoja and a Hindu confederacy of chiefs conquered Hansi, Thaneswar, Nagarkot, and other territories from the Muslims in 1043. Bhoja also wrote 23 books, patronized writers, and established schools for his subjects. Karna won many battles over various kingdoms in India but gained little material advantage. About 1090 Gahadavala ruler Chandradeva seems to have collaborated with the Muslim governor of the Punjab to seize

Kanauj from Rashtrakuta ruler Gopala. In the first half of the 12th century Gahadavala ruler Govindachandra came into conflict with the Palas, Senas, Gangas, Kakatiyas, Chalukyas, Chandellas, Chaulukyas, the Karnatakas of Mithila, and the Muslims. The Ghuzz Turks made Muhammad Ghuri governor of Ghazni in 1173; he attacked the Gujarat kingdom in 1178, but his Turkish army was defeated by the Chaulukya king Mularaja II. Chahamana Prithviraja III began ruling that year and four years later defeated and plundered Paramardi's Chandella kingdom. In 1186 Khusrav Malik, the last Yamini ruler of Ghazni, was captured at Lahore by Muhammad Ghuri. The next year the Chahamana king Prithviraja made a treaty with Bhima II of Gujarat. Prithviraja's forces defeated Muhammad Ghuri's army at Tarain and regained Chahamana supremacy over the Punjab. Muhammad Ghuri organized 120,000 men from Ghazni to face 300,000 led by Prithviraja, who was captured and eventually executed as the Muslims demolished the temples of Ajmer in 1192 and built mosques. From there Sultan Muhammad Ghuri marched to Delhi, where he appointed general Qutb-ud-din Aybak governor; then with 50,000 cavalry Muhammad Ghuri defeated the Gahadavala army of Jayachandra before leaving for Ghazni. Prithviraja's brother Hariraja recaptured Delhi and Ajmer; but after losing them again to Aybak, he burned himself to death in 1194. Next the local Mher tribes and the Chaulukya king of Gujarat, Bhima II, expelled the Turks from Rajputana; but in 1197 Aybak invaded Gujarat with more troops from Ghazni, killing 50,000 and capturing 20,000. In 1202 Aybak besieged Chandella king Paramardi at Kalanjara and forced him to pay tribute. In the east a Muslim named Bakhtyar raided Magadha and used the plunder to raise a larger force that conquered much of Bengal; his army slaughtered Buddhist monks, thinking they were Brahmins. However, the Khalji Bakhtyar met tough resistance in Tibet and had to return to Bengal where he died. The Ghuri dynasty ended soon after Muhammad Ghuri was murdered at Lahore in 1206 by his former slave Aybak, who assumed power but died in 1210. The struggle for power was won by Aybak's son-in-law Iltutmish, who defeated and killed Aybak's successor. Then in 1216 Iltutmish captured his rival Yildiz, who had been driven by KhwarezmShah from Ghazni to the Punjab; the next year he expelled Qabacha from Lahore. In 1221 Mongols led by Genghis Khan pushed Khwarezm-Shah and other refugees across the Indus into the Punjab. Iltutmish invaded Bengal and ended the independence of the Khalji chiefs; but he met with Guhilot resistance in Rajputana before plundering Bhilsa and Ujjain in Malwa. Chahadadeva captured and ruled Narwar with an army of over 200,000 men, defeating Iltutmish's general in 1234, but he was later defeated by the Muslim general Balban in 1251. After Qabacha drowned in the Indus, Iltutmish was recognized as the Baghdad Caliph's great sultan in 1229 until he died of disease seven years later. Factional strife occurred as Iltutmish's daughter Raziyya managed to rule like a man for three years before being killed by sexist hostility; his sons, grandson, and the "Forty" officials, who had been his slaves, struggled for power and pushed back the invading Mongols in 1245. After Iltutmish's son Mahmud became king, the capable Balban gained control. In 1253 the Indian Muslim Raihan replaced Balban for a year until the Turks for racist reasons insisted Balban and his associates be restored. When Mahmud died childless in 1265, Balban became an effective sultan. He said, "All that I can do is to crush the cruelties of the cruel and to see that all persons are equal before the law."13 Mongols invaded again in 1285 and killed Balban's son; two years later the elderly Balban died, and in 1290 the dynasty of Ilbari Turks was replaced by the Khalji Turks with ties to Afghanistan. Chola king Rajendra I (r. 1012-44) ruled over most of south India and even invaded Sumatra and the Malay peninsula. His son Rajadhiraja I's reign (1018-52) overlapped his father's, as he tried to

put down rebellions in Pandya and Chera, invading western Chalukya and sacking Kalyana. Cholas were criticized for violating the ethics of Hindu warfare by carrying off cows and "unloosing women's girdles." Rajadhiraja was killed while defeating Chalukya king Someshvara I (r. 1043-68). In the Deccan the later Chalukyas battled their neighbors; led by Vikramaditya, they fought a series of wars against the powerful Cholas. After battling his brother Vikramaditya, Someshvara II reigned 1068-76; in confederacy with Chaulukya Karna of Gujarat, he defeated the Paramara Jayasimha and occupied Malava briefly. Becoming Chalukya king, Vikramaditya VI (r. 1076-1126) invaded the Cholas and took Kanchi some time before 1085. When the Vaishnavites Mahapurna and Kuresha had their eyes put out, probably by Kulottunga I in 1079, the famous philosopher Ramanuja took refuge in the Hoysala country until Kulottunga died. Ramanuja modified Shankara's nondualism in his Bhasya and emphasized the way of devotion (bhakti). He believed the grace of God was necessary for liberation. Although he practiced initiations and rituals, Ramanuja recognized that caste, rank, and religion were irrelevant to realizing union with God. He provided the philosophical reasoning for the popular worship of Vishnu and was thought to be 120 when he died in 1137. In Sri Lanka the Sinhalese harassed the occupying Chola forces until they withdrew from Rohana in 1030, enabling Kassapa VI (r. 1029-40) to govern the south. When he died without an heir, Cholas under Rajadhiraja (r. 1043-54) regained control of Rajarata. After 1050 a struggle for power resulted in Kitti proclaiming himself Vijayabahu I (r. 1055-1110). However, in 1056 a Chola army invaded to suppress the revolt in Rohana. Vijayabahu fled to the hills, and his army was defeated near the old capital of Anuradhapura; yet he recovered Rohana about 1061. The Chola empire was also being challenged by the western Chalukyas during the reign (1063-69) of Virarajendra. The new Chola king Kulottunga I (r. 1070-1120), after being defeated by Vijayabahu, pulled his forces out of Sri Lanka. Vijayabahu took over the north but had to suppress a rebellion by three brothers in 1075 near Polonnaruwa. After his envoys to the Chalukya king at Karnataka were mutilated, Vijayabahu invaded Chola around 1085; but he made peace with Kulottunga in 1088. Vijayabahu restored irrigation and centralized administration as he patronized Buddhism. Vijayabahu was succeeded by his brother Jayabahu I; but a year later Vikramabahu I (r. 1111-32) took control of Rajarata and persecuted monks while the sons of Vijayabahu's sister Mitta ruled the rest of Sri Lanka. The Hoysala king Vinayaditya (r. 1047-1101) acknowledged Chalukya supremacy; but after his death, the Hoysalas tried to become independent by fighting the Chalukyas. Kulottunga ordered a land survey in 1086. The Cholas under Kulottunga invaded Kalinga in 1096 to quell a revolt; a second invasion in 1110 was described in the Kalingattupparani of court poet Jayangondar. After Vikramaditya VI died, Vikrama Chola (r. 1118-1135) regained Chola control over the Vengi kingdom, though the Chalukyas ruled the Deccan until the Kalachuri king Bijjala took Kalyana from Chalukya king Taila III in 1156; the Kalachuris kept control for a quarter century. Gujarat's Chalukya king Kumarapala was converted to Jainism by the learned Hemachandra (1088-1172) and prohibited animal sacrifices, while Jain king Bijjala's minister Basava (1106-67) promoted the Vira Shaiva sect that emphasized social reform and the emancipation of women. Basava disregarded caste and ritual as shackling and senseless. When an outcaste married an ex-Brahmin bride, Bijjala sentenced them both, and they were dragged to death in the streets of Kalyana. Basava tried to convert the extremists to nonviolence but failed; they assassinated Bijjala, and the Vira Shaivas were persecuted. Basava asked, "Where is religion without loving kindness?" Basava had been taught by Allama Prabhu, who had completely rejected external rituals, converting some from the sacrifice of animals to sacrificing one's bestial self.

In his poem, The Arousing of Kumarapala, which describes how Hemachandra converted King Kumarapala, Somaprabha warned Jains from serving the king as ministers, harming others and extorting their fortunes that one's master may take. In the mid-12th century the island of Sri Lanka suffered a three-way civil war. Ratnavali arranged for her son Parakramabahu to succeed childless Kitsirimegha in Dakkinadesa. Parakramabahu defeated and captured Gajabahu (r. 1132-53), taking over Polonnaruwa. However, his pillaging troops alienated the people who turned to Manabharana. Parakramabahu allied with Gajabahu, becoming his heir, and defeated Manabharana. Parakramabahu I (r. 1153-86) restored unity but harshly suppressed a Rohana rebellion in 1160 and crushed Rajarata resistance in 1168. He used heavy taxation to rebuild Pulatthinagara and Anuradhapura that had been destroyed by the Cholas. The Culavamsa credits Parakramabahu with restoring or building 165 dams, 3910 canals, 163 major tanks, and 2376 minor tanks. He developed trade with Burma. Sri Lanka aided a Pandya ruler in 1169 when Kulashekhara Pandya defeated and killed Parakrama Pandya, seizing Madura; but Chola king Rajadhiraja II (r. 1163-79) brought the Pandya civil war to an end. This enabled larger Chola armies to defeat the Sri Lanka force by 1174. Parakramabahu was succeeded by his nephew, who was slain a year later by a nobleman by trying to usurp the throne. Parakramabahu son-in-law Nissankamalla stopped that and ruled Sri Lanka for nine years. He also was allied with the Pandyas and fought the Cholas. During the next eighteen years Sri Lanka had twelve changes of rulers, though Nissankamalla's queen, Kalyanavati reigned 1202-08. Four Chola invasions further weakened Sri Lanka. Queen Lilavati ruled three different times and was supported by the Cholas. In 1212 the Pandyan prince Parakramapandu invaded Rajarata and deposed her; but three years later the Kalinga invader Magha took power. The Culavamsa criticized Magha (r. 1215-55) for confiscating the wealth of the monasteries, taxing the peasants, and letting his soldiers oppress the people. Finally the Sinhalese alliance with the Pandyas expelled Magha and defeated the invasions by Malay ruler Chandrabanu. When his son came again in 1285, the Pandyan general Arya Chakravarti defeated him and ruled the north, installing Parakramabahu III (r. 1287-93) as his vassal at Polonnaruwa. Eventually the capital Polonnaruwa was abandoned; the deterioration of the irrigation system became irreversible as mosquitoes carrying malaria infested its remains. The Tamil settlers withdrew to the north, developing the Jaffna kingdom. Others settled in the wet region in the west, as the jungle was tamed. Hoysala king Ballala II proclaimed his independence in 1193. Chola king Kulottunga III (r. 11781216) ravaged the Pandya country about 1205, destroying the coronation hall at Madura; but a few years later he was overpowered by the Pandyas and saved from worse defeat by Hoysala intervention, as Hoysala king Ballala II (r. 1173-1220) had married a Chola princess. In the reign (1220-34) of Narasimha II the Hoysalas fought the Pandyas for empire, as Chola power decreased. Narasimha's son Someshvara (r. 1234-63) was defeated and killed in a battle led by Pandya Jatavarman Sundara. Chola king Rajendra III (r. 1246-79) was a Pandyan feudatory from 1258 to the end of his reign. The Cholas had inflicted much misery on their neighbors, even violating the sanctity of ambassadors. The Pandyas under their king Maravarman Kulashekhara, who ruled more than forty years until 1310, overcame and annexed the territories of the Cholas and the Hoysalas in 1279 and later in his reign gained supremacy over Sri Lanka. The dualist Madhva (1197-1276) was the third great Vedanta philosopher after Shankara and Ramanuja. Madhva also opened the worship of Vishnu to all castes but may have picked up the idea of damnation in hell from missionary Christians or Muslims. He taught four steps to liberation: 1) detachment from material comforts, 2) persistent devotion to God, 3) meditation on God as the only independent reality, and 4) earning the grace of God.

Marco Polo on his visit to south India about 1293 noted that climate and ignorant treatment did not allow horses to thrive there. He admired Kakatiya queen Rudramba, who ruled for nearly forty years. He noted the Hindus' strict enforcement of justice against criminals and abstention from wine, but he was surprised they did not consider any form of sexual indulgence a sin. He found certain merchants most truthful but noted many superstitious beliefs. Yet he found that ascetics, who ate no meat, drank no wine, had no sex outside of marriage, did not steal, and never killed any creature, often lived very long lives. Marco Polo related a legend of brothers whose quarrels were prevented from turning to violence by their mother who threatened to cut off her breasts if they did not make peace. Nizam-ud-din Auliya was an influential Sufi of the Chishti order that had been founded a century before. He taught love as the means to realize God. For Auliya universal love was expressed through love and service of humanity. The Sufis found music inflamed love, and they interpreted the Qur'an broadly in esoteric ways; the intuition of the inner light was more important to them than orthodox dogma. Auliya was the teacher of Amir Khusrau (1253-1325), one of the most prolific poets in the Persian language. Many of Khusrau's poems, however, glorified the bloody conquests of the Muslim rulers so that "the pure tree of Islam might be planted and flourish" and the evil tree with deep roots would be torn up by force. He wrote,
The whole country, by means of the sword of our holy warriors, has become like a forest denuded of its thorns by fire. The land has been saturated with the water of the sword, and the vapors of infidelity have been dispersed. The strong men of Hind have been trodden under foot, and all are ready to pay tribute. Islam is triumphant; idolatry is subdued. Had not the law granted exemption from death by the payment of poll-tax, the very name of Hind, root and branch, would have been extinguished. From Ghazni to the shore of the ocean you see all under the dominion of Islam.14

In 1290 the Khalji Jalal-ud-din Firuz became sultan in Delhi but refused to sacrifice Muslim lives to take Ranthambhor, though his army defeated and made peace with 150,000 invading Mongols. Genghis Khan's descendant Ulghu and 4,000 others accepted Islam and became known as the "new Muslims." This lenient sultan sent a thousand captured robbers and murderers to Bengal without punishment. His more ambitious nephew 'Ala-ud-din Khalji attacked the kingdom of Devagiri, gaining booty and exacting from Yadava king Ramachandra gold he used to raise an army of 60,000 cavalry and as many infantry. In 1296 he lured his uncle into a trap, had him assassinated, and bribed the nobles to proclaim him sultan. Several political adversaries were blinded and killed. The next year 'Ala-ud-din sent an army headed by his brother Ulugh Khan to conquer Gujarat; according to Wassaf they slaughtered the people and plundered the country. Another 200,000 Mongols invaded in 1299, but they were driven back. Revolts by his nephews and an old officer were ruthlessly crushed. Money was extorted; a spy network made nobles afraid to speak in public; alcohol was prohibited; and gatherings of nobles were restricted. Orders were given that Hindus were not to have anything above subsistence; this prejudicial treatment was justified by Islamic law.

Literature of Medieval India


In addition to his three plays we also have four poems by Kalidasa. The Dynasty of Raghu is an epic telling the story not only of Rama but of his ancestors and descendants. King Dilipa's willingness to sacrifice himself for a cow enables him to get a son, Raghu. Consecrated as king, Raghu tries to

establish an empire with the traditional horse sacrifice in which a horse for a year is allowed to wander into other kingdoms, which must either submit or defend themselves against his army. His son Aja is chosen by the princess Indumati. Their son Dasharatha has four sons by three wives; but for killing a boy while hunting, he must suffer the banishment of his eldest son Rama, whose traditional story takes up a third of the epic. His son Kusha restores the capital at Ayodhya; but after a line of 22 kings Agnivarna becomes preoccupied with love affairs before dying and leaving a pregnant queen ruling as regent. Another epic poem, The Birth of the War-god tells how the ascetic Shiva is eventually wooed by Parvati, daughter of the Himalaya mountains, after the fire from Shiva's eye kills the god of Love and she becomes an ascetic. After being entertained by nymphs, Shiva restores the body of Love. Their son Kumara is made a general by the god Indra; after their army is defeated by Taraka's army, Kumara kills the demon Taraka. Kalidasa's elegy, The Cloud-Messenger, describes how the Yaksha Kubera, an attendant of the god of Wealth, who has been exiled from the Himalayas to the Vindhya mountains for a year, sends a cloud as a messenger to his wife during the romantic rainy season. Kalidasa is also believed to be the author of a poem on the six seasons in India. Bana wrote an epic romance on the conquests of Harsha in the 7th century and another called Kadambari. Bana was not afraid to criticize the idea of kings being divine nor the unethical and cruel tactics of the political theorist Kautilya. Bana was one of the few Indian writers who showed concern for the poor and humble. About the 6th or 7th century Bhartrihari wrote short erotic poems typical of those later collected into anthologies. He reminded himself that virtue is still important.
Granted her breasts are firm, her face entrancing, Her legs enchanting - what is that to you? My mind, if you would win her, stop romancing. Have you not heard, reward is virtue's due?15

Torn between sensual and spiritual love, Bhartrihari found that the charms of a slim girl disturbed him. Should he choose the youth of full-breasted women or the forest? Eventually he moved from the dark night of passion to the clear vision of seeing God in everything. He noted that it is easier to take a gem from a crocodile's jaws or swim the ocean or wear an angry serpent like a flower in one's hair or squeeze oil from sand, water from a mirage, or find a rabbit's horn than it is to satisfy a fool whose opinions are set. Bhartrihari asked subtle questions.
Patience, better than armor, guards from harm. And why seek enemies, if you have anger? With friends, you need no medicine for danger. With kinsmen, why ask fire to keep you warm? What use are snakes when slander sharper stings? What use is wealth where wisdom brings content? With modesty, what need for ornament? With poetry's Muse, why should we envy kings?16

The erotic poetry of Amaru about the 7th century often expressed the woman's viewpoint. When someone questioned her pining and faithfulness, she asked him to speak softly because her love living in her heart might hear. In another poem the narrator tries to hide her blushing, sweating cheeks but found her bodice splitting of its own accord. This poet seemed to prefer love-making to meditation. The erotic and the religious were combined in 12th century Bengali poet Jayadeva's "Songs of the Cowherd" (Gita Govinda) about the loves of Krishna. A poet observed that most

people can see the faults in others, and some can see their virtues; but perhaps only two or three can see their own shortcomings. In the late 11th century Buddhist scholar Vidyakara collected together an anthology of Sanskrit court poetry, Treasury of Well-Turned Verse (Subhasitaratnakosa), with verses from more than two hundred poets, mostly from the previous four centuries. Although it begins with verses on the Buddha and the bodhisattvas Lokesvara and Manjughosa, Vidyakara also included verses on Shiva and Vishnu. One poet asked why a naked ascetic with holy ashes needed a bow or a woman. (103) After these chapters the poetry is not religious, with verses on the seasons and other aspects of nature. Love poetry is ample, and it is quite sensual, though none of it is obscene. Women's bodies are described with affection, and sections include the joys of love as well as the sad longing of lovein-separation. An epigram complains of a man whose body smells of blood as his action runs to slaughter because his sense of right and wrong is no better than a beast's. Only courage is admired in a lion, but that makes the world seem cheap. (1091) Another epigram warns that the earth will give no support nor a wishing tree a wish, and one's efforts will come to nothing for one whose sin accumulated in a former birth. (1097) Shardarnava described peace in the smooth flow of a river; but noting uprooted trees along the shore, he inferred concealed lawlessness. (1111) Dharmakirti's verses describe the good as asking no favors from the wicked, not begging from a friend whose means are small, keeping one's stature in misfortune, and following in the footsteps of the great, though these rules may be as hard to travel as a sword blade. (1213) Another poet found that he grew mad like a rutting elephant when knowing little he thought he knew everything; but after consorting with the wise and gaining some knowledge, he knew himself a fool, and the madness left like a fever. (1217) Another proclaimed good one who offers aid to those in distress, not one who is skillful at keeping ill-gotten gains. (1226) A poet noted that countless get angry with or without a cause, but perhaps only five or six in the world do not get angry when there is a cause. (1236) The great guard their honor, not their lives; fear evil, not enemies; and seek not wealth but those who ask for it. (1239) Small-minded people ask if someone is one of them or an outsider, but the noble mind takes the whole world for family. (1241) An anonymous poet asked these great questions:
Can that be judgment where compassion plays no part, or that be the way if we help not others on it? Can that be law where we injure still our fellows, or that be sacred knowledge which leads us not to peace?17

A poet advised that the wise, considering that youth is fleeting, the body soon forfeited and wealth soon gone, lays up no deeds, though they be pleasurable here, that will ripen into bitter fruit in future lives. (1686) Although collected from ancient myths and folklore, the eighteen "great" Puranas were written between the 4th and 10th centuries. Originally intended to describe the creation of the universe, its destruction and renewal, genealogies, and chronicles of the lawgivers and the solar and lunar dynasties, they retold myths and legends according to different Vaishnavite and Shaivite sects with assorted religious lore. The Agni Puranam, for example, describes the avatars Rama and Krishna, religious ceremonies, Tantric rituals, initiation, Shiva, holy places, duties of kings, the art of war, judicature, medicine, worship of Shiva and the Goddess, and concludes with a treatise on prosody, rhetoric, grammar, and yoga. Much of this was apparently taken from other books. The early Vishnu Purana explains that although all creatures are destroyed at each cosmic dissolution, they are reborn according to their good or bad karma; this justice pleased the creator Brahma. In this Purana Vishnu becomes the Buddha in order to delude the demons so that they can

be destroyed. The gods complain that they cannot kill the demons because they are following the Vedas and developing ascetic powers. So Vishnu says he will bewitch them to seek heaven or nirvana and stop evil rites such as killing animals. Then reviling the Vedas, the gods, the sacrificial rituals, and the Brahmins, they went on the wrong path and were destroyed by the gods. The Vishnu Purana describes the incarnations of Vishnu, including his future life as Kalkin at the end of the dark age (Kali yuga) when evil people will be destroyed, and justice (dharma) will be re-established in the Krita age. The gradual ethical degeneration is reflected in the change in Hindu literature from the heroic Vedas to the strategic epics and then to deception and demonic methods in the Puranas. The Padma Purana explains the incarnations of Vishnu as fulfilling a curse from lord Bhrigu, because Vishnu killed his wife. Thus Vishnu is born again and again for the good of the world when virtue has declined. By appearing as a naked Jain and the Buddha, Vishnu has turned the demons away from the Vedas to the virtue (dharma) of the sages. The most popular of all the Puranas, the Srimad Bhagavatam was attributed to the author of the Mahabharata, Vyasa, given out through his son Suta. However, scholars consider this work emphasizing the way of devotion (bhakti) one of the later great Puranas and ascribe it to the grammarian Vopadeva. Bhagavatam retells the stories of the incarnations of the god Vishnu with special emphasis on Krishna. Even as a baby and a child the divine Krishna performs many miracles and defeats demons. The young Krishna is not afraid to provoke the wrath of the chief god Indra by explaining that happiness and misery, fear and security, result from the karma of one's actions. Even a supreme Lord must dispense the fruits of others' karma and thus is dependent on those who act. Thus individuals are controlled by their dispositions they have created by their former actions. Karma, or we might say experience, is the guru and the supreme Lord. Brahmins should maintain themselves by knowledge of the Veda, Kshatriyas by protecting the country, Vaishyas by business, and Sudras by service. Krishna also notes that karma based on desire is the product of ignorance, of not understanding one's true nature. The king who is listening to the stories of Krishna asks how this Lord could sport with other men's wives; but the author excuses these escapades by explaining that although the superhuman may teach the truth, their acts do not always conform to their teachings. The intelligent understand this and follow only the teachings. The worshiping author places the Lord above good and evil and claims that the men of Vajra did not become angry at Krishna because they imagined their wives were by their sides all the time. Krishna also fought and killed many enemies, "as the lord of the jungle kills the beasts."18 He killed Kamsa for unjustly appropriating cows. Krishna fought the army of Magadha king Jarasandha seventeen times and presented the spoils of war to the Yadu king. He killed Satadhanva over a gem. Krishna carried off by force and thus wed Rukmini by the demon mode. Several other weddings followed, and Krishna's eight principal queens were said to have bore him ten sons each. The author claimed he had 16,000 wives and lived with them all at the same time in their own apartments or houses. In the 18th battle Jarasandha's army finally defeated Krishna's, and it was said that he captured 20,800 kings; but Krishna got Bhima to kill Jarasandha, and all the confined Kshatriyas were released. Krishna cut off the head of his foe Sishupala with his razor-sharp discus; he also destroyed the Soubha and killed Salva, Dantavakra and his brother. Although the methods of action (karma) and knowledge (jnani) are discussed in relation to Samkhya philosophy and yoga, in the Bhagavatam the practice of devotion (bhakti) to God in the form of Krishna is favored as the supreme means of salvation. The great war between the Kurus and the Pandavas is explained as Krishna's way of removing the burden of the Earth. Krishna tells his own people, the Yadus, to cross the sea to Prabhasa and worship the gods, Brahmins, and cows. There rendered senseless by Krishna's illusion (maya), they indulge in drink and slaughter each other. Krishna's brother

Balarama and he both depart from their mortal bodies, Krishna ascending to heaven with his chariot and celestial weapons. Before the 11th century seventy stories of "The Enchanted Parrot" were employed to keep a wife entertained while her husband was away so that she would not find a lover. A charming parrot satirizes women, comparing them to kings and serpents in taking what is near them. The proverb is quoted that when the gods want to ruin someone they first take away one's sense of right and wrong, and the listener is warned not to set one's heart on riches gained by wickedness nor on an enemy one has humiliated. When the husband returns, the parrot is freed from the curse and flies to heaven amid a rain of flowers. In the late 11th century Somadeva added to the Great Story (Brihat-katha) of Gunadhya to make the Ocean of the Streams of Story (Katha-sarit-sagara) collection of more than 350 stories in Sanskrit verse. The author noting that jealousy interferes with discernment, a king orders a Brahmin executed for talking with his queen; but on the way to his punishment, a dead fish laughs because while so many men are dressed as women in the king's harem an innocent Brahmin is to be killed. The narrator tells the king this and gains respect for his wisdom and release for the Brahmin. The author also notes that for the wise, character is wealth. Somadeva recounts the legendary stories of Vatsa king Udayana and his marriages to Vasavadatta and the Magadhan princess Padmavati. The former is commended for cooperating in the separation in Yaugandharayana's scheme; he says she is a real queen because she does not merely comply with her husband's wishes but cares for his true interests. An eminent merchant sends his son to a courtesan to learn to beware of immorality incarnate in harlots, who rob rich young men blinded by their virility. Like all professionals, the prostitute has her price but must guard against being in love when no price is paid. She must be a good actress in seducing and milking the man of his money, deserting him when it is gone, and taking him back when he comes up with more money. Like the hermit, she must learn to treat them all equally whether handsome or ugly. Nonetheless the son is taken in by a courtesan and loses all his money, but he contrives to get it back by using a monkey trained to swallow money and give it back on cue. From Somadeva also comes the Vampire's Tales of "The King and the Corpse." In an unusual frame for 25 stories a king is instructed to carry a hanged corpse inhabited by a vampire, who poses a dilemma at the conclusion of each tale. For example, when heads are cut off and are put back on each other's bodies, which person is which? After becoming orphans the oldest of four Brahmin brothers tries to hang himself; but he is cut down and saved by a man who asks him why a learned person should despair when good fortune comes from good karma and bad luck from bad karma. The answer to unhappiness, then, is doing good; but to kill oneself would bring the suffering of hell. So the brothers combine their talents to create a lion from a bone; but the lion kills them, as their creation was not intelligent but evil. The last brother, who brought the lion's completed body to life, is judged most responsible by the king because he should have been more aware of what would result.

Notes
1. Prince Ilango Adigal, Shilappadikaram, tr. Alain Danilou, p. 202. 2. Tiruvalluvar, The Kural tr. P. S. Sundarum, 99. 3. Ibid., 311-320. 4. Ibid., 981-990. 5. Shankara, Crest-Jewel of Wisdom tr. Mohini M. Chatterji, 58. 6. Bhasa, Avimaraka tr. J. L. Masson and D. D. Kosambi, p. 73.

7. Ibid., p. 130-131. 8. Kalidasa, Shakuntala tr. Michael Coulson, 1:11. 9. Tibet's Great Yogi Milarepa tr. Kazi Dawa-Samdup, p. 176. 10. Ibid., p. 253. 11. Tibetan Yoga and Secret Doctrines tr. Kazi Dawa-Samdup, p. 75. 12. Majumdar, R. C., An Advanced History of India, p. 292. 13. Speaking of Shiva tr. A. K. Ramanujan, p. 54. 14. Elliot, H. M., The History of India as Told by Its Own Historians, Vol. 3, p. 546. 15. Poems from the Sanskrit tr. John Brough, p. 58. 16. Ibid., p. 71. 17. An Anthology of Sanskrit Court Poetry tr. Daniel H. H. Ingalls, 1629. 18. Srimad Bhagavatam tr. N. Raghunathan, 10:44:40, Vol. 2 p. 321.

Delhi Sultans and Rajas 1300-1526


Delhi Sultanate 1300-1526 Barani on Politics of the Delhi Sultanate Independent North India 1401-1526 Independent South India 1329-1526 Kabir and Chaitanya Nanak and Sikhism This chapter has been published in the book INDIA & Southeast Asia to 1800. For ordering information, please click here.

Delhi Sultanate 1300-1526


'Ala-ud-din Khalji (r. 1296-1316) took power by raiding wealthy Devagiri in the Deccan region, and he expanded and centralized the Delhi Sultanate. According to the historian Barani, after his authority was established, 'Ala-ud-din arrested the former officers of Jalal-ud-din who had joined him; some were imprisoned, some were blinded, and others were killed. His imperial army subjugated Rajasthan and Ranthambhor, gaining tribute to finance his administration. In 1303 at Chitor 30,000 surrendered and were slain by swords. 'Ala-ud-din's conquest of Chitor was later romanticized by his desire to possess the queen there. After a horde of 120,000 Mongol cavalry led by Targhi raided Delhi, 'Ala-ud-din organized a standing army for defense that included 475,000 cavalry. To pay for this, he increased taxes to fifty percent of the produce and imposed price controls and rationing in Delhi to control inflation. After a small army was sent to conquer Mandu, invading Mongols were badly defeated as the prisoners were beheaded. Rich Devagiri was defeated and plundered again for withholding tribute and with Ramachandra's cooperation became a base of operations in the Deccan for southern invasions. After besieging and taking Siwana, Jalor, and Warangal, the Khalji army, led by the Sultan's Indian slave commander Malik Kafur, invaded Ma'bar from Devagiri in 1311. They returned with immense amounts of gold and other booty even though the Pandya princes did not submit. After the Mongol commander Abachi tried to kill Kafur, Khalji had him executed. Believing that thousands of Mongols in Delhi were conspiring to kill him, the Sultan ordered all Mongols arrested, and about 20,000 were reported to have been executed. When Ramachandra died and his successor Singhana II asserted independence, Kafur's army defeated and killed the Devagiri king, though not all the Yadava kingdom was subjugated. 'Ala-ud-din used a labor force of 70,000 Hindus for construction projects. As the Sultan's health declined, Kafur arranged to have ambitious family members killed. The historian Barani wrote that the conflict between Malik Kafur and the heir Khidr Khan's uncle Alp

Khan destroyed 'Ala-ud-din's regime. The Sultan connived at Alp Khan's murder in the palace, and Khidr Khan was imprisoned. When 'Ala-ud-din died in 1316, Kafur became regent for a child of six; but his plot to blind 'Ala-uddin's third son Mubarak led to his own death instead. Mubarak began his reign by proclaiming an amnesty, rewarding his loyal soldiers, and making a Gujarat slave Hasan Khusrau Khan prime minister (wazir). After a plot to assassinate him failed, Mubarak began executing prominent relatives, including the able governor of Gujarat, Zafar Khan. The Delhi sultanate became independent of the Baghdad caliphate as Mubarak declared himself head of the Muslim faith. After campaigning in the south, Khusrau returned to Delhi to have Sultan Mubarak assassinated. Khusrau Khan executed hostile nobles and married a wife of Mubarak. However, a revolt led by Dipalpur governor Ghazi Tughluq raised an army that defeated Khusrau's forces; Khusrau was beheaded; and in 1320 the new Sultan was called Ghiyas-ud-din Tughluq Shah. Tughluq restored some administration to the Delhi sultanate by appointing honest governors and reducing taxation to one-tenth of the gross produce, while his son and successor conquered the Pandyas in the south and took Madura. Tughluq invaded and annexed Bengal and Tirhut but died when a pavilion collapsed on him. Muhammad bin Tughluq ruled from his father's death in 1325 until 1351. Muhammad had to fight rebellions by his nephew Gurshasp and the king of Kampili. Multiplying taxes in the Doab led to thousands dying in famine; those who tried to leave their homes were punished. Muhammad bin Tughluq was also criticized for forcing people to move from Delhi to a new capital at Devagiri renamed Daulatabad. He was unable to suppress a rebellion that broke out in Madura of Ma'bar in 1334. A confederacy of 75 Hindu chiefs led by Kapaya Nayaka, Hoysala king Ballala III, and Chalukya Somadeva rose up south of the Krishna River and in Andhra and Telingana, defeating Muslim forces that had to abandon Warangal. Vijayanagar became independent in 1336 and would in forty years take over the independent sultanate of Madura that was established at this time. Bengal became independent in 1338. In Kampili people withheld taxes and surrounded the Muslim governor in his headquarters. The Sultan's imperial army conquered Nagarkot the next year. When they invaded Qarachal in the Himalayan region, the Hindus found refuge in the mountains and attacked the army that had been devastated by disease until only three officers remained, according to Ibn Battuta, a judge in Delhi at the time. Rebellions in the Jat and Rajput regions were put down though, and the leaders were taken to Delhi to become Muslims. The generous but vindictive Muhammad Tughluq told the historian Barani that the more people opposed him, the greater would be the punishments. Attempting to crush rebellion, Muhammad bin Tughluq approved when his Malwa governor 'Aziz beheaded eighty centurions for being "foreigners"; but this caused more insurrection in Daulatabad and Gujarat. Foreign emirs about to suffer the same fate revolted and took over most of Maharashtra. While the Sultan spent the rest of his life suppressing the Gujarat rebellion led by Taghi, an independent Bahmani kingdom was established in the Deccan in 1347. Muhammad bin Tughluq was praised by Muslim historians for his learning and for providing hospitals and housing for widows and orphans. Though he was kind and just to Muslims, he often had Hindus refusing to convert tortured and killed. The Sultan had at least 20,000 Turkish slaves and kept 1200 musicians in his service in addition to a thousand slave musicians. He threatened to kill any who played music for anyone else. One day he killed nine people, including one musician, for failing to say prayers in congregation. The Moroccan traveler Ibn Battuta, hearing that Delhi sultan Muhammad Tughluq gave his guests greater gifts than he received, borrowed money so that he could present more than thirty horses and white slaves. On his way to Delhi in 1334 Battuta's caravan was attacked by 82 Hindu bandits; they

fought them off, killing 13. At Delhi Muhammad's army was crushing a peasant tax rebellion. Battuta was given a stipend of 5,000 silver dinars from the revenue of two and half villages. While the average Hindu family lived on 5 dinars a month and soldiers were paid about 20, Battuta was given 12,000 a year with a 12,000 advance to be a judge even though he had no experience in law and could hardly speak Persian; two Hanafi scholars were appointed to assist him. Battuta noticed that every day hundreds of people came chained and fettered to be executed, tortured, or beaten. He reported that when 300 men stayed behind the army going to fight Hindus in the mountains, they were all taken and killed. In spite of his salary, Battuta ran his debts up to 55,000, which he got the Sultan to pay for him. When a servant was accused of stealing and drinking wine and said he had not drunk wine for eight years, Battuta ordered eighty lashes, the shari'a punishment for imbibing wine. A Chisti Sufi named Shihab al-Din was tortured and beheaded by the Sultan for refusing to appear in court and then for calling him a tyrant. Because Battuta had visited this shaikh, four slaves were ordered to guard him. Battuta fasted for several days, praying and reading the Qur'an. After a penitent five months in a Sufi retreat, he requested leave to go on pilgrimage, but a few weeks later the Sultan appointed him an ambassador to the Mongol court of China. The gifts he was to take included 200 Hindu slaves. On the Doab plain they were attacked by Hindu insurgents; the imperial cavalry killed all 4,000 of them while losing 78 men, according to Battuta, who was separated, captured, and barely escaped being killed by brigands. Battuta also luckily escaped the drowning fate of most of the embassy when a Chinese junk sank off Calicut harbor in 1342. Battuta eventually made his way to the southern Maldive islands, where he was appointed chief judge and plotted for political supremacy by marrying four prominent women. He horrified the natives by ordering the right hand of a thief cut off according to Islamic law, and he could get the women to wear clothes above the waist only in his courtroom. Finally he made it to Ma'bar, where he observed Muslim rulers impaling Hindus in violation of the Qur'an. Muhammad Tughluq's cousin Firuz Shah was sultan from 1351 to 1388. He began by remitting oppressive taxes and canceling the bloody punishments of the previous regime. Firuz tried twice between 1353 and 1359 with large military campaigns to regain the independent sultanate of Bengal but failed. Bengal prospered under the reign (1359-89) of Sikander. In 1360-61 the army of Firuz massacred men in Orissa, enslaved women, and destroyed the famous Jagannatha temple at Puri. With 90,000 cavalry he set out to avenge the insurrections by the chiefs of Sind. He replaced Gujarat governor Nizam-ul-Mulk for failing to send supplies and guides with Zafar Khan but then chose Damaghani because he promised to send more money. Rebellion of zamindars (landowners) in Etawa was put down in 1377; three years later many Hindus were killed, and 23,000 were captured and enslaved after Katehr king Kharku murdered the Sayyid Badaun governor and his two brothers. Firuz wrote a book about royal duties and educated and trained slaves; it was said he had 180,000 slaves for his maintenance and comfort. To improve irrigation Firuz had four major canals constructed and 150 wells dug. Historian Firishta credited him with building 50 dams, 30 reservoirs, 40 mosques, 30 colleges, 20 palaces, 200 towns, 100 hospitals, and 150 bridges. He simplified the legal system and decreased the use of spies. To atone for the sins of Muhammad Tughluq, he sent gifts to the heirs of those who had been killed or mutilated. He provided clerical work for the unemployed and established a free hospital near Delhi. However, Firuz also severely discriminated against Hindus, making even Brahmins pay a poll tax from which Muslims were exempt, and no position of influence was held by a Hindu. He also punished heretic Shi'is and burned their books. At age eighty Firuz associated prince Muhammad Khan in his rule and had his competent chief minister Khan Jahan killed in 1370; but Muhammad allowed a civil war, and the dying Firuz

selected his grandson Ghiyas-ud-din as his successor. He neglected state affairs for debauchery and imprisoned his brother, causing his cousin Abu Bakr to have him killed and take the throne. Meanwhile Muhammad Khan oppressed the people of the Doab. During the prolonged civil war as several fought for power in Delhi, Gujarat governor Farhat-ul-Mulk became independent in 1390. Eventually Mallu Iqbal Khan Lodi killed Muqarrab Khan in his house and marched into Delhi in the name of Sultan Mahmud in 1398. Aware of the civil wars in India, Tatar conqueror Timur the Lame reached Kabul by March 1398. The Tatars then crossed the Indus River to war with infidels for a heavenly reward and to plunder their wealth for worldly gain, besieging Multan for six months. By December, Timur had reached Delhi. With ten thousand men he ravaged the countryside, slaughtering the refugees from Dipalpur, because they had killed the garrison of Pir-Muhammad. The wives and children were captured to become Muslims or slaves, and their property became spoils for the victors. Concerned that his 100,000 prisoners might join his enemies during the battle, this is what it was recorded Timur did:
I directly gave my command for the Tawachis to proclaim throughout the camp that every man who had infidel prisoners was to put them to death, and whoever neglected to do so should himself be executed and his property given to the informer. When this order became known to the ghazis of Islam, they drew their swords and put their prisoners to death. 100,000 infidels, impious idolaters, were on that day slain. Maulana Nasir-ud din 'Umar, a counselor and man of learning, who, in all his life, had never killed a sparrow, now, in execution of my order, slew with his sword fifteen idolatrous Hindus, who were his captives.1

A few days later Mahmud and Mallu with 50,000 men opposed the invaders, but they were defeated; Mallu fled to Baran and Mahmud to Gujarat. The next day the Tatar army entered Delhi, and the city was pillaged of immense wealth. Then the Tatar army marched north, slaughtering, raping, and plundering Hindus. In Siwalik, Timur bragged that he won twenty consecutive victories in a month in spite of often being greatly outnumbered. He appointed Khizr Khan governor of Multan, Lahore, and Dipalpur, and in March 1399 crossed back across the Indus. As Gujarat, Malwa, Jaunpur, and many others were independent, Mallu administered little more than a devastated Delhi. Mahmud returned to Delhi after Mallu died in 1405 and ruled a small kingdom until his death in 1412. Khizr Khan marched on Delhi, defeated Daulat Khan Lodi, and founded the Sayyid dynasty in 1414. The capital recovered as he helped the poor resettle. Shortly before his death in 1421 Khizr Khan raided Mewat. He was succeeded by his son Mubarak Shah (r. 1421-34), who turned back early Mughal incursions. The Delhi kingdom declined during the reigns of Muhammad Shah (1434-45) and 'Ala-ud-din 'Alam Shah (1445-51). During the decline of the Delhi sultanate, the kingdom of Jaunpur rose to equal power under Ibrahim Sharqi (r. 1402-40) and his son Mahmud Shah, who invaded Bengal and Orissa. 'Ala-ud-din 'Alam Shah retired in 1452 so that Afghan Buhlul Khan could take over the Delhi sultanate. Buhlul was a Lodi chief who had become more powerful than Muhammad Shah while helping him in the invasion of Malwa. He put the minister Hamid Khan in prison and fought off Mahmud Shah Sharqi of Jaunpur in 1452. Five years later Mahmud was defeated and killed by his brother Husain. Jaunpur then waged war continuously against Buhlul, who had less men and resources but won by military skill and annexed part of Jaunpur by 1479. Buhlul thus revived the Delhi sultanate with an Afghan confederacy. He appointed his son Barbak Shah viceroy of Jaunpur in 1486 and died three years later. Barbak was so far away from Delhi that his brother Nizam

became Sultan Sikander Shah (r. 1489-1517). Barbak rejected his rule but was defeated. Sikander restored his brother as governor; but after Barbak failed to quell rebellions, he was arrested and replaced. Sikander used diplomacy to control most of the region and made a treaty with Bengal's 'Ala-ud-din Husain Shah. Muslim historians praised him for being kind to the poor, patronizing learning, dispensing justice impartially, founding the city of Agra in 1504, and maintaining economic prosperity with low prices; but religious intolerance did cause him to raze Hindu temples and erect mosques. Sikander's son Ibrahim (r. 1517-26) came into conflict with Afghan immigrants who expected equality with their Afghan ruler. When his younger brother Jalal Khan tried to divide the kingdom in the east, Ibrahim defeated him and had him executed. Ibrahim also imprisoned his own ally A'zam Hamayun Sarwani, causing his son Islam Khan Sarwani to lead a revolt with 40,000 men; but Ibrahim would not compromise, and in the battle Islam Khan and 10,000 Afghans were killed. While Ibrahim was fighting rebels in the east, Punjab governor Daulat Khan Lodi appealed to Babur, the Mughal ruler in Kabul. Ibrahim's army was defeated in 1524, and he was killed two years later when Babur took over with the help of Mewar, which under Sanga (r. 1509-28) had become the most powerful kingdom in northern India. Sanga hoped to become Sultan, but Babur decided to stay. The caste system infected the Muslims, as they essentially formed a top caste of Arabs, Turks, Afghans, and Persians over an upper caste of Hindu converts and two occupational castes, one of which was considered "unclean." Women of upper caste Hindus were secluded in purdah as well as the Muslim women, though the poor who worked were not much affected by this. Some radical Muslim mystics called Sufis were not afraid to challenge orthodox doctrine and customs for liberal ideals. The poll tax imposed on Hindus for "permission" to live in their homeland by Muslim rulers and the many restrictions on their behavior severely separated these two religious groups in a way that the tolerant spiritual tradition of India never knew before. Many Muslims considered it lawful to take the lives and possessions of Hindus for even minor infractions. Ibn Battuta observed that half the crops of the "protected" Hindus were taken by the state. He described horrible cruelties perpetrated against Hindus by the sultan of Ma'bar, whose death he believed God hastened, and he noted that communal violence between Muslims and Malabar residents was frequent. For all their forced conversions of others to Islam, the Muslims believed that anyone renouncing Islam or persuading anyone to do so deserved death. Many Hindus treated Muslims as polluted untouchables, as the hatred became mutual. Though the Muslims did not have the social prejudices of the caste system, their religious intolerance persecuted Hindus. The Hindus generally followed the bigotry of the traditional caste customs, but they were usually much more tolerant of religious differences. The mystical Sufis had much influence on the Hindu mystics. The sultan and his provincial governors exercised autocratic power by using the military to enforce their will. They also made the laws and judged them, appointing Muslim qazis, who judged according to the Qur'an. Sultans and governors often relied on their vizier or prime minister. He oversaw the departments of the military, appeals, correspondence, slaves, and justice. 'Ala-ud-din Khalji founded a department of tax collection, and Sultan Tughluq created a department of agriculture. Firuz Shah is credited with starting departments for charity and pensions. The laws were severe, and the penalties of death and mutilation were common; torture was used to get confessions. Governmental administration was enhanced by the increasing use of paper for documentation. Muslim merchants controlled most of the overseas trade. India had a favorable balance of trade, acquiring precious metals, horses for military use, black slaves and ivory from Africa, and other consumption items. Their main exports were cotton cloth, spices, narcotics, and agricultural commodities. Hindu communities had a long tradition of guilds and crafts based on

caste that developed commerce. Sultans at Delhi employed as many as 4,000 weavers of silk for royal income.

Barani on Politics of the Delhi Sultanate


The major book on the political philosophy of the Delhi Sultanate is the Principles of Government (Fatawa-i Jahandari) by the historian Khwaja Zia-ud-din Barani. He was an aristocratic Muslim but was unable to get a post in the government of 'Ala-ud-din Khalji. Barani did serve in the court of Muhammad bin Tughluq from the tenth year of his reign; but when Firuz Shah became Sultan, the seventy-year-old Barani was imprisoned five months for supporting the rebellion of Khwaja-i Jahan and had his property confiscated. Barani spent his last eight or nine years in poverty writing his famous history Tarikh-i Firuz Shahi, which covers the first century of the Delhi Sultanate up to 1357, and his political treatise. Because of his extreme poverty he had to write both of these works mostly from memory. Hoping to improve his situation, his history of Firuz Shah's early reign is filled with praise and flattery even for policies he criticized elsewhere. In his history Barani recalled specific conversations he had with Sultan Tughluq. In one he was asked about capital punishment, and to the three crimes for which the Prophet prescribed capital punishment-apostasy, murder, and adultery-Barani added the four crimes kings must punish with the death penalty as conspiracy to rebel, rebellion, aiding the king's enemies, and disobedience that endangers the state. Tughluq replied that he was executing people for every slight disobedience and planned to continue doing so until they perished or their rebellion ended. After the Sultan had crushed a rebellion in the Deccan, Barani wrote that he did not have the courage to say that he believed the Sultan's excessive capital punishments had caused hatred and the rebellion. Barani complained that Tughluq appointed Hindus and men of low birth to high offices. He definitely looked at Muslim government from the perspective of his aristocratic class, and he very much resented the Muslim slaves (sultani) in the government and hated Hindus even more. His bias was so strong that he even considered religious piety the privilege of good birth. He argued that state offices should be hereditary. Barani also hated philosophers, scientists, heretics, and low-born Muslims as well as Hindus, against whom he advocated war. Yet the economic system of India was primarily managed by the upper caste Hindus. Although his own history was based on his personal observations and is respected, his erroneous ideas of other history seem to have been based on many histories that were fabricated to make money and which naturally have been lost as worthless. In his work on government, Fatawa-i Jahandari, Barani used the sultan Mahmud of Ghazni as his spokesman and thus was not able to give examples later than the 11th century. Barani emphasized the importance of good counsel and listed the conditions of good consultation as frank expression by counselors, who should be permanent, aware of state secrets, and have perfect security. The king should begin by keeping his opinions secret. Discussion should be held before eating in order to have clear heads, and unanimous decisions by the counselors are recommended. To avoid tyranny the king should make correct determinations for the general welfare and avoid weakness in carrying them out. Although rulers are not perfect, Barani believed they need force and authority to enforce justice among the people. A king is allowed some injustice in regard to expenditure in order to maintain himself. Barani emphasized the importance of grading the ranks of the officials in order to elevate the worthy nobles, and he argued that elevating the base-born is a disgraceful mistake. Kings are obligated to appoint intelligence officers. Because of the demonic in the world, Barani believed that early days of the four pious Caliphs were past.

Barani believed that prices should be controlled according to the costs of production; this would especially aid the efficiency of the army as well as others. Barani wanted to establish Islamic truth at the center, but he knew that falsehood could not be completely destroyed. Yet to honor theism he advocated slaughtering the Brahmins in India. He also urged prohibiting the education of the lower orders lest they become more capable. These offensive polices are contrasted to the qualities he listed that the wise have recommended for judges which begins with kinship with the oppressed, desire to protect the weak, hatred of the unjust, and enmity to oppressors. A good judge has no feeling of revenge, does not tolerate wrongs, trembles lest the innocent be punished, is not influenced by anyone, does not seek approval, does not consider harm to himself, is incapable of self-deception, is stern for the claims of others but forgiving for one's personal concerns, does not obligate himself to others, and he instinctively rejects deceptions, lies, false excuses, and tricks. A king must recognize the rights of the people. The king should not interfere with the punishments of Islamic law (shari'at), but the death penalty in political trials should only be inflicted in extreme cases. The king must also establish and enforce permanent state laws. First, these must protect the religion of Islam. Second, sins and shameful deeds must be suppressed. Third, rules of the shari'at must be enforced. Fourth, justice must be enforced. Barani added to this the right of those of noble birth to govern, and he held that non-Muslims are to be considered enemies and could be plundered by force. The permanent state laws should be made with the benefit of counsel from men of learning and intelligence. The king should be characterized by high resolve, which to Barani meant generosity not miserliness. He warned that if the king afflicts his subjects with exactions that are too harsh, they will be unable to comply and will rebel. All religions consider severe exactions wrong, and they are injurious to the state. The king must have contradictory qualities in order to be able to handle the virtuous and the wicked. To justify the privileges of the high-born, Barani argued that merits are apportioned to souls and that aptitude is hereditary. He believed that only those in the nobler professions are capable of virtues such as kindness, generosity, valor, truthfulness, keeping promises, protecting other classes, loyalty, justice, gratitude, and fear of God. He held that protecting the old families was to the advantage of the king. The king should avoid the five mean qualities of falsehood, changeability, deception, wrath, and promotion of the unjust. Barani noted that Mu'awiya established Muslim monarchy by organizing a governing class from noble Arab clans, by giving the ruler the right to nominate his successor, and by organizing a group of religious scholars. Although Barani favored hereditary rights, he was unable to define a noble family. The discrimination that the Muslims practiced against the Hindus and other non-Muslims in India is clearly defined in the following passage about the treatment of what they called "protected people" (zimmis) from the work of the Sufi Shaikh Hamadani, who took Islam to Kashmir:
There is another mandate relating to those subjects who are unbelievers and protected people (zimmis). For their governance, the observance of those conditions which the Caliph 'Umar laid in his agreement for establishing the status of the fire-worshippers and the People of the Book (Jews and Christians) and which gave them safety is obligatory on rulers and governors. Rulers should impose these conditions on the zimmis of their dominions and make their lives and their property dependent on their fulfillment. The twenty conditions are as follows: 1. In a country under the authority of a Muslim ruler, they are to build no new homes for images or idol temples. 2. They are not to rebuild any old buildings which have been destroyed. 3. Muslim travelers are not to be prevented from staying in idol temples. 4. No Muslim who stays in their houses will commit a sin if he is a guest for three days, if he should have occasion for the delay. 5. Infidels may not act as spies or give aid and comfort to them. 6. If any of their people show any inclinations toward Islam, they are not to be prevented from doing so. 7. Muslims are to be respected.

8. If zimmis are gathered together in a meeting and Muslims appear, they are to be allowed at the meeting. 9. They are not to dress like Muslims. 10. They are not to give each other Muslim names. 11. They are not to ride on horses with saddle and bridle. 12. They are not to possess swords and arrows. 13. They are not to wear signet rings and seals on their fingers. 14. They are not to sell and drink intoxicating liquor openly. 15. They must not abandon the clothing which they have had as a sign of their state of ignorance so that they may not be distinguished from Muslims. 16. They are not to propagate the customs and usages of polytheists among Muslims. 17. They are not to build their homes in the neighborhood of those of Muslims. 18. They are not to bring their dead near the graveyards of Muslims. 19. They are not to mourn their dead with loud voices. 20. They are not to buy Muslim slaves. At the end of the treaty it is written that if zimmis infringe any of these conditions, they shall not enjoy security and it shall be lawful for Muslims to take their lives and possessions as though they were the lives and possessions of unbelievers in a state of war with the faithful.2

Independent North India 1401-1526


In the Rajput states the heroic Hammir led a revolt about 1340 to recover Mewar. Marwar became independent under Chunda (r. 1390-1422), who made an alliance with Mewar. After his father Mokal was murdered while going to fight invading Gujarat in 1433, the renowned Kumbha became Rana and ruled Mewar for nearly forty years. Ranamalla gained the throne of Mandor and brought reforms to Marwar for a decade before he was assassinated in 1438. His son Jodha (r. 1438-88) had seventeen sons, and they fought over the throne when he died; Suja won the struggle in 1491, and Ganga emerged triumphant in 1515 and ruled Marwar until 1532. Mewar fought off attacks by Muslim-ruled Gujarat in the late 1450s. Khumba was a poet but was assassinated by his son Udaya Karan. The horrified nobles placed Udaya's brother Rayamalla on the throne of Mewar, and he was succeeded by his warrior son Sanga (r. 1509-28). He made Mewar the most powerful Rajput state with a series of victorious wars. Sanga called in the help of Babur against the Delhi sultan; but the invading Mughals refused to leave and founded their empire in India in 1526. In independent Malwa, Hushang Shah (r. 1406-35) poisoned his weak father, invaded Gujarat twice without success, stole 75 elephants from Orissa king Bhanudeva IV, and captured Kherla's king. His son murdered and blinded his relatives and was soon deposed by his minister Mahmud Khalji (r. 1436-69), who fought unsuccessful wars with Gujarat, Delhi, Chitor, the Bahmani, and Mewar. In 1466 Mahmud did manage to ravage Ellichpur. His son Ghiyas-ud-din (r. 1469-1500) was more peaceful, being preoccupied with his harem of 1600 women. His sons quarreled over the throne, and Nasir-ud-din ruled badly for eleven years. Nasir's chosen son Mahmud II (r. 1511-31) faced external threats and internal strife between Hindus and Muslims after he appointed the Rajput chief Medini Rai. In 1517 after Medini Rai refused to be dismissed, Mahmud escaped to Gujarat, whose king Muzaffar with his army helped restore Mahmud as king of Malwa. Medini Rai was helped by an army led by Chitor's Maharana Sanga which captured wounded Mahmud, who was released but lost Malwa territory. In Bengal the Brahmin Ganesh took power but soon abdicated to his son Jadu, who converted to Islam and ruled as Jalal-ud-din Muhammad Shah from about 1415 to his death in 1431. Nasir-uddin Mahmud Shah (r. 1437-59) ruled peacefully but may have lost territory to Orissa. Rukn-ud-din Barbak Shah (r. 1459-74) maintained many Abyssinian (Ethiopian) slaves, and some of them held high offices. When Jalal-ud-din Fath Shah (r. 1481-87) punished the excesses of the Abyssinians, the commander of the palace guards assassinated him and took the throne. Six months later he was replaced by the Abyssinian commander of the army, setting a Bengal precedent that the one killing

the king's murderer had the right to rule. Abyssinian rule ended when the tyrannical Sultan Muzaffar was overthrown by his minister 'Ala-ud-din Husain Shah (r. 1493-1519). He disbanded the royal guards and expelled Abyssinians from the kingdom of Bengal. Husain reigned over a more peaceful era, though he fought a protracted war to regain lost provinces from Orissa and invaded Assam in 1498. His son Nusrat Shah (r. 1519-32) conquered Tirhut and patronized Bengali literature. Gujarat governor Muzaffar declared independence from Delhi in 1401. Two years later he was imprisoned by his son Tatar Khan, who wanted to march on Delhi; but Tatar was poisoned by his uncle Shams Khan. He restored Muzaffar, who was recognized as shah before being succeeded by his grandson Ahmad Shah (1411-43). In 1414 he began destroying Hindu temples throughout Gujarat, provoking rebellions by Hindu kings to form a league and appeal to Sultan Hushang of Malwa. Ahmad's army dispersed the Hindu kings and invaded Malwa three times by 1422 to punish Hushang. In 1426 Ahmad suppressed the resistance of Idar, whose ruler Rao Punja was killed fighting in the hills two years later. In 1429 Jhalawar king Kanha got Bahmani shah Ahmad to invade Gujarat; but after plundering Nandurbar, the Deccan army was defeated and fled to Daulatabad. The war lasted two years, and Gujarat annexed territory. During this strife Ahmad did manage to build the city of Ahmadabad. He was succeeded by his son Muhammad Shah II, who continued the battles against Hindu rebels and died in 1451. Qutb-ud-din Ahmad Shah (r. 1451-58) also fought Hindu rebellions by Maharana Kumbha and encroachment by Malwa sultan Mahmud Khalji. Sultan Qutb-ud-din invaded Mewar in 1456 and again two years later. Ahmad's grandson Mahmud Begarha (r. 1458-1511) protected the infant Bahmani king Nizam Shah by driving off the invading Malwa forces of Mahmud Khalji in 1461. Six years later Gujarat's Mahmud Begarha invaded the territory of Girnar king Mandalika. In a second attack in 1469 Mahmud forced Mandalika to accept Islam, and his kingdom was annexed to Gujarat. Mahmud fought Hindus so often that in 1480 his advisors conspired to replace him with his son; but Mahmud promised to go on pilgrimage to Mecca and in 1482 attacked Champaner to gain the needed funds. He stayed to plunder the country and after a long siege captured Pavagarh two years later. The proud Raja Jayasimha refused to convert to Islam and was finally executed as his son accepted Islam. Mahmud renamed Champaner Muhammadabad and was called Begarha for having conquered the two forts of Girnar and Champaner. The Bahmani kingdom returned a favor by helping Begarha to suppress the piracy of Bahadur Gilani in 1494. Begarha invaded Khandesh in 1498 to force them to pay their tribute to Gujarat. Mahmud Begarha tried to limit Portuguese power by allying with Egyptian sultan Qansauh-al-Ghauri. After an initial victory at sea in 1508, the Muslim fleet was defeated the next year near the island of Diu. Begarha ended his alliance with Egypt and released Portuguese prisoners. Begarha was an intolerant Sunni and refused to receive a Persian ambassador. Begarha's son Muzaffar II (r. 1511-26) fought the Rajputs but was criticized for not punishing criminals. Kashmir was under the Delhi sultanate until Mubarak Shah was assassinated in 1320. Then a Buddhist prince from Ladakh named Rinchan killed his Hindu rival Ram Chand and claimed the throne. Rinchan converted to Islam but died in 1323. Shahmir led the farming landlords and made the Hindu Udayanadeva the ruler of Kashmir and married him to the princess Kota Rani. When Mongols invaded, Udayanadeva fled; but Kota Rani and Shahmir rallied the country to defeat the enemy. Udayanadeva returned but had lost popular support. Shahmir backed Rinchan's son Haidar; but Kota Rani was governing and planned to continue after her husband died in 1339 with support from Bhatta Bhikshana. Shahmir had Bhatta murdered and besieged the Queen until Kota agreed to marry him. Either she was imprisoned, or according to Persian historians she committed suicide on her wedding night. Shahmir proclaimed himself Sultan Shamsuddin, and Kashmir became a Muslim state. He exterminated the rebellious Lavanyas, replacing them with soldiers from the Magre and

Chak tribes. Shamsuddin tried to rule justly by only taxing produce at one-sixth. After establishing order he turned the government over to his two sons before dying in 1342. Shamsuddin's sons fought a civil war in Kashmir until Jamshed was defeated and killed in 1344 when Ali Sher took the throne as Ala-ud-din. He was succeeded by his son Shahab-ud-din (r. 135674), who invaded his neighbors and crushed any internal resistance. During the reign of Qutb-uddin (r. 1374-89) about 600 politically oriented Sufis led by Saiyid Ali Hamadani fled from Timur and entered Kashmir in 1379. Hamadani propagated the Kubrawiya order of Sufis, trying to influence the Sultan and transform Kashmir. The Hindu mystic Lal Ded preached against idolatry and the Tantra of Shaivas. She emphasized self-abnegation in the Supreme by means of yoga and discarded formal Sanskrit rituals, promoting instead education in the vernacular for the masses. She was one of the pioneers of Hindu-Muslim unity by human brotherhood in the unity of God, and this harmonized with the Islam taught by the Sufi Hamadani, who left Kashmir and died in 1384. Lal Ded died about 1390, but she was said to have nurtured Nund Ryosh, who spread the teaching of brotherhood between Muslims and Hindus in his poetry, which was appreciated by Muslims under the name Noorud Din. The death of Sultan Qutb-ud-din in 1389 was followed by a regency and struggle for power. By 1393 Saiyid Muhammad Hamadani and his fanatical followers had won over young Sultan Sikander. In 1399 Timur's envoys demanded 30,000 horses and an immense amount of silver from Kashmir. Saiyids led by Suha Bhatta persuaded Sikander to demolish and plunder Hindu temples. During a reign of terror Hindus had to choose between exile, death, or converting to Islam, though eventually they were allowed to pay the jizya tax. Large mosques were built from the materials taken from demolished Hindu temples. Suha Batta continued to act as prime minister for Sikander's son Ali Shah (r. 1413-20), and more Hindus were driven out of Kashmir; but after Suha Bhatta died in 1420, a revolt of the Khukhar tribe, led by Jasrath, defeated and killed Ali Shah. Kashmir was then ruled by Ali Shah's brother Zain-ul-'Abidin (r. 1420-70). Jasrath and his Khukhars helped Kashmir expand into the Punjab and western Tibet. After Raja Bhimdev died in 1423, Jammu became Kashmir's ally. Jasrath made a treaty with Bahlul Lodi in 1441. Zainul-'Abidin worked to undo the previous wrongs against Hindus by recalling Brahmins, allowing those forced into Islam to return to their Hindu faith, and proclaiming religious tolerance. Temples were repaired and new ones built; the jizya and cremation taxes were repealed; stipends were even restored to learned Brahmins; and the poisoning of cows was stopped. Local administrators were not allowed to exact money illegally, and the peasants gained needed tax relief as only one-sixth of the land's produce was taken. During the famine of 1460 farmers were given aid, and debts to bankers were voided. For irrigation many canals were built. Excessive prices were prevented by government control. The Sultan ended the death penalty for theft or minor crimes. Theft was reduced by fining the village headman whenever a robbery occurred. Zain-ul-'Abidin founded schools using Persian language. Residential schools were non-sectarian and were endowed with support for teachers, books, clothing, and food. Zain-ul-'Abidin patronized artisans, saints, scholars, poets, and musicians. The Sultan's court became a center of Hindu and Muslim culture as his fame spread. Zain-ul-'Abidin's son Haidar Shah was an alcoholic and allowed Luli to persecute the Brahmins and take back the land Haidar's father had given them. After Haidar Shah slipped while carousing and died, the minister Malik Ahmad set up Haidar's son Hasan (r. 1472-84) as sultan. He revived the liberal policies of his grandfather, but the nobles feuded during his reign. Bahram Khan was defeated in a civil war at Dulipura. Kashmir with Jammu, Rajauri, and Punch defeated the forces of Tatar Khan Lodi in 1480 and sacked Sialkot. To pay for the war Hasan Shah debased the currency. Saiyid Mirak Hasan Baihaqi disregarded Hasan Shah's dying wish to have his son Fath Khan

succeed him and became regent for Hasan's seven-year-old son Muhammad Shah. Struggles for power caused these two to alternate as Muhammad was replaced by Fath Khan in 1487, was restored in 1499, was replaced by Fath Khan once more in 1505, and was restored yet again in 1516. Muhammad was deposed again in 1528 and was restored for a fourth reign in 1530. This era in Kashmir has been called a time of political gangsters. In central Tibet the power of Sakya waned during the reign (1305-22) of Danyi Zangpo Pal, who had seven wives. Four of his sons established separate palaces. Changchub Gyaltsen was born in 1302 and was educated at Sakya for ten years before he returned to govern Nedong in 1322. He attacked Yazang to try to regain the territories his uncle had taken over. The dispute dragged on until Changchub emerged victorious in 1351. Sakya was asked to mediate, and Changchub allowed himself to be arrested, telling his people at Nedong not to give in no matter what happened to him. Changchub was released, and his rights were restored. By 1354 Changchub controlled all of Tibet except Sakya. His rival Wangtson murdered the Sakya lama in 1358; but Changchub imprisoned Wangtson, deposed the new lama, and replaced four hundred officials. Changchub reorganized Tibet into districts, dividing the land among the farmers equally and fixing the tax at one-sixth of the crops. Roads and bridges were built, and travelers were so well protected that it was said an old woman could carry gold safely anywhere in Tibet. The Mongol custom of execution without a hearing was replaced by investigations before sentencing. A book was published with instructions for villages to defend themselves from attacks and diseases. Changchub died in 1364, and his successors were monks from his Phamo Drupa family of southern Tibet and governed well. They replaced the Sakyapa administration, while the Karmapas, still allied with China, ruled in Kham and southeast Tibet. The Phamo Drupa ruler Drakpa Gyaltsen (r. 1385-1432) was called the Gongma and patronized Buddhism in Lhasa. Insisting on monastic discipline and an ethical, gradual path, Tsongkhapa (1357-1419) founded the Ganden monastery and the Gelugpa order in 1409, attempting to unify the Mahayana and Tantra schools of Tibetan Buddhism. He had many teachers, and most of them taught each other in a reciprocal teacher-disciple relationship. In his "Abbreviated Points of the Graded Path" Tsongkhapa recommended generosity as a hope to sentient beings and the best way to cut the knot of miserliness. He believed moral discipline is the water to wash away the stains of faulty actions. Patience is the best adornment for the powerful and the perfect ascetic practice for those tormented by delusions; the wise accustom themselves to be patient. He considered meditative concentration the royal power over the mind. Tsongkhapa said that as a yogi he practiced each of these virtues, and he encouraged those seeking liberation to cultivate themselves in the same way. Two of Tsongkhapa's disciples founded monasteries in Lhasa at Drepung in 1416 and Sera in 1419. While Gongma Drakpa Jungne (r. 1433-44) was devoting himself to religious activities, the Rinpung family gained influence in Tsang when Dondup Dorje conquered Shigatse in 1435. Gelugpa monks blocked efforts to build a Karmapa monastery in Lhasa. Tsongkhapa's nephew Gedun Truppa was a leading disciple; he founded the Trashilhunpo monastery in 1447 and was its abbot when he died in 1474. Tibetans believed that his soul reincarnated as the monk Gedun Gyatso (1475-1542). In 1481 Rinpung leader Donyo Dorje led an attack on Lhasa that failed. Ministers deposed Gongma Kunga Legpa and enthroned Chen-nga Tsenyepa, allowing him to marry. In 1492 Donyo Dorje invaded U and seized three districts. Upset by three executions in 1498, Donyo Dorje captured Lhasa and dismissed the administrator. The Tsang princes through the red-hat Karmapas controlled Lhasa until 1517, but after that there were many battles. Gedun Gyatso founded the Chokhorgyal monastery in 1509.

Independent South India 1329-1526

Ala-ud-din Bahman Shah founded an independent Muslim kingdom in the Deccan in 1347 that attacked Warangal in 1350. He was succeeded in 1358 by his son Muhammad Shah, who fought a defensive war against the allied Hindu states of Vijayanagara and Telingana, forcing them both to make treaties and pay tribute. His son 'Ala-ud-din Mujahid invaded the Vijayanagara kingdom, failed, and ruled the Bahmani kingdom only three years before he was murdered by his cousin Daud in 1378. Daud was soon murdered in revenge and was replaced by his brother Muhammad II (r. 1378-97), who loved peace and learning and managed to avoid foreign wars. When his succeeding son Ghiyas-ud-din appointed immigrant Persians to high offices, he was assassinated within two months. However, Muhammad II's cousin Taj-ud-din Firuz (r. 1397-1422) was able to encourage wider participation and oversee cultural development. He married several Hindu women and appointed Brahmins to high offices. After a major defeat by the forces of Vijayanagara in 1420, the dying Firuz abdicated to his brother Ahmad (r. 1422-36). He annexed most of Telingana in 1425 by defeating and killing the Velema ruler of Warangal; but the Bahmani kingdom was defeated by independent Gujarat in 1430, and learned men devised a peace. His son Ahmad II (r. 1436-58) fought two wars with Vijayanagara but defeated Khandesh in 1438. This gave immigrants (pardesis) more influence; but resentful Deccanis massacred many of them in 1446, though Ahmad II did punish responsible Deccanis. Humayun (r. 1458-61) was such a cruel tyrant that he was apparently murdered by his servants while intoxicated. During the reign (1463-82) of young Muhammad III, prime minister Mahmud Gawan took control and expanded the Bahmani empire, especially in the west, where the port of Goa was gained. He increased the Sultan's control by breaking up the four provinces into eight with direct military command, but he tried to divide offices between the rival Deccanis and pardesis. After a devastating famine, Muhammad invaded Orissa in 1478. Three years later they plundered lucrative temples in Vijayanagara. Resentful nobles accused the upstart Mahmud Gawan of treason, and the alcoholic Muhammad had him executed and died in remorse the next year. The leading conspirator Malik Na'ib was regent for young Shihab-ud-Din Mahmud (r.1482-1518); but conflicts between Deccanis and the pardesis caused the Abyssinian governor of Bidar to put to death Malik in 1486. The next year Deccanis made an attempt on Mahmud's life, and he reacted by letting the pardesis slaughter Deccanis. Governors began ignoring Mahmud's request to put down rebellions. The divided country suffered local wars. In 1501 Sultan Mahmud declared annual holy war (jihad) against Vijayanagara, but in 1509 their new king Krishna Deva Raya defeated the Muslim Bahmanis. The last Bahmani ruler Kalimullah Shah failed to get help from Babur and died in 1527. The Delhi sultanate did not hold south India very long. After the fall of Kampili in 1327, the captured brothers Harihara and Bukka were taken to Delhi and converted to Islam before returning as governors of Kampili. The liberation of southern India from Muslim rule began as soon as Sultan Muhammad bin Tughluq left the region in 1329. The Sultan returned to suppress rebellion at Warangal in 1334; but a cholera epidemic caused him to retreat to Daulatabad, allowing the governor of Ma'bar to declare the independent Madura sultanate the next year. The strong Hindu chief Ballala III forced the Muslim governor of Warangal to flee to Delhi. Advised by Vidyaranya to follow Hindu dharma, Harihara and Bukka renounced Islam and in 1336 founded what came to be called the Vijayanagara kingdom after the City of Victory they built. Harihara I became king, and Bukka's army conquered Hoysala in 1343 after its king Ballala III had been treacherously killed by the forces of Madura's sultan. Ten years later the Hindu allies defeated the Madura sultan and put Sambuvaraya back on that throne, though eventually Bukka I (r. 135677) took over the Tamil country. Vijayanagara's long series of border wars with the Bahmanis began in 1358. When a dispute arose between Vaisnavas and Jains, Bukka took the opportunity to proclaim in Vijayanagara the equal protection of all religions including Judaism, Christianity, and

Islam. He replaced regionally governing nephews with his sons and generals to maintain central authority. Bukka was succeeded as Vijayanagara king by his son Harihara II (r. 1377-1404), who suppressed his relatives and conquered the western ports of Goa, Chaul, and Dabhol on the commercially important Malabar coast; then he fought to extend his empire to the east coast as well. A major war with the Muslim Bahmani kingdom forced the Vijayanagara army to retreat from the Krishna River to the capital as many Hindus were slaughtered; they made an uneasy peace in 1399 as widespread famine devastated the Deccan. Vijayanagara king Devaraya I won a succession struggle against his two brothers and spent most of his reign (1406-22) fighting Bahmani sultans, the Velamas of Rachakonda, and the Reddis of Kondavidu; he imported horses from Arabia and Persia and was the first Hindu to employ Turkish archers. Devaraya II (r. 1422-46) reconquered lost Reddi territory by winning over the Velamas and defeating the Gajapatis; he also fought a series of wars with the Bahmani kingdom and gained tribute from Sri Lanka. The demands his soldiers made on farmers, merchants, and artisans caused these traditional rivals of the Tamil plain to unite and revolt in 1429. To strengthen his army against Bahmani attacks, Devaraya II made Muslims eligible for the army and tolerated the practice of Islam. He centralized the power of the Vijayanagara state by controlling the traditional chiefs. However, Vijayanagara royal rule decreased under his son Mallikarjuna (r. 1446-65) and his cousin Virupaksha (r. 1465-85) as they lost territory to the Bahmanis while governors asserted more independence. Orissa's Kapilendra and Purushottama (r. 1467-97) fought a series of wars with Vijayanagara even though both kingdoms were ruled by Hindus. Purushottama took advantage of turmoil in the Bahmani realm to reconquer Udayagiri for Orissa in 1481. Narasimha Saluva of Chandragiri seized the throne of Vijayanagara, fought to consolidate his power, and pushed back encroachments by Orissa. When he died in 1490, Narasimha appointed his prime minister Narasa Nayaka regent for his two young sons, and he invaded the declining Bahmani sultanate. Narasa also defeated rebellions and captured Madura. He was succeeded by his son Vira Narasimha (r. 1503-09) as the two Saluva princes were killed. Vira relieved people by abolishing the marriage tax. Vira's brother Krishna Deva Raya (r. 1509-29) increased the power of the Vijayanagara kingdom by subordinating chieftains. In 1512 he captured Raichur in Bijapur. The Vaisnava mystic Chaitanya had persuaded Orissa's Prataparudra (r. 1497-1540) not to invade the Muslim kingdom of Bengal for having destroyed Hindu temples in Orissa; but Prataparudra came into conflict with Vijayanagara by attacking Kanchi. In a five-year war Krishna Deva won back territory from Orissa, but he gave everything north of the Krishna River back when he made peace in 1518 and married an Orissa princess. During this war Bijapur regained Raichur; but Krishna Deva recaptured it in 1520. He was known to make sure the wounded were cared for after a battle, and he is also credited with reducing taxes. Forests were cut down so that more land could be cultivated. Krishna Deva allowed the Portuguese to trade in Vijayanagara so he could gain horses. He patronized learning and respected all Hindu sects; he especially sponsored the flourishing of literature in Telegu. He wrote that he tried to rule justly by appointing capable ministers, extracting metals from mines, taxing moderately, crushing his enemies by force, protecting all his subjects, ending the mixing of castes, elevating the Brahmins, strengthening his fortress, and purifying his cities. Agriculture flourished in the Vijayanagara empire. They exported cloth, rice, iron, saltpeter, sugar and spices for horses, elephants, pearls, copper, coral, mercury, china, silks, and velvet. High duties were charged on imported cloth and oil to protect local products. The upper classes lived very well, but the poor were heavily taxed. The wealthy often had several wives, who often burned themselves to death on their husband's funeral pyre in ritual sati. Temples used their wealth to give loans to individuals and villages, increasing it by charging 12-30% interest. The guilds of artisans were not

as powerful as those of the merchants, but landowners and officials at court had even more power than the merchants. Sri Lanka was being ruled by the Pandyan king Kulasekera (r. 1268-1308); but civil war and invasion by Muslims ended the Pandya kingdom by 1323. Bhuvanekabahu II (r. 1293-1302) seized power at Kurunegala and was succeeded by his son Parakramabahu IV (r. 1302-26); but by the end of his reign rebellion became turmoil. In the 1340s and 1350s two brothers tried to rule the south at the same time until a nephew Vikramabahu III (r. 1357-74) gained the throne and came to terms with Marttanda in north Sri Lanka. The trading Alaghkkonaras migrated from southern India. The chief minister Nissanka Alaghkkonara and his two brothers consorted with Vikramabahu's sister; their son was Bhuvanekabahu V (r. 1372-1408), though Nissanka was the real ruler until he died in 1386. His son Vira Alakasvera took power, lost it, and regained it in 1399; but struggle for control weakened the Alakasvera family. The Chinese explorer Zhenghe (Cheng Ho) arrived to get the Buddha's tooth relic but left without it in 1406. Zhenghe came back five years later, abducted Vira Alakasvera, and took him to China. By the time the captives were brought back, Parakramabahu VI (r. 1411-65) had taken power; he sent envoys to China with tribute five times. He established a capital at Kotte in 1415 and on his second attempt drove the Jaffna king off Sri Lanka. Parakramabahu was the last king to govern the entire island. About 1432 King Devaraya II of Vijayanagara invaded northern Sri Lanka but was stopped by Parakramabahu's forces in the south. Late in his reign Parakramabahu crushed an insurrection led by Jotiya Sitana in the Gampola mountains but let a Gampola prince govern there. A succession struggle and a protracted Sinhalese rebellion disturbed Sri Lanka, which was eventually divided by three regional rulers. Senasammata Vikramabahu (r. 1469-1511) held the highlands. Northern Jaffna was ruled by Pararajasekeran (r. 1478-1519). After Bhuvanekabahu VI died in 1477, his son Vira Parakramabahu (r. 1477-89) faced revolts; these were quelled by Dharma Parakramabahu IX (r. 1489-1513) as they tried to govern the southwest. A major succession struggled occurred when Vijayabahu VI (r. 1513-21) tried to leave his throne to his youngest son by his second wife; but the three older princes by his first wife got the Udarata ruler Jayavira (r. 151152) to help them assassinate their father and divided his kingdom. Bhuvanekabahu VII (r. 1521-51) let his younger brother Mayadunne (r. 1521-81) govern Sitavaka. Portuguese ships led by Vasco da Gama landed near Calicut on May 17, 1498, and Hindus of the Zamorin kingdom welcomed them. A larger fleet of thirteen vessels led by Cabral returned two years later; but irritated Muslims destroyed their factory, killing 53 men. Cabral retaliated by bombarding Calicut and burning its wooden houses. Vasco da Gama brought twenty ships in 1502, plundering and sinking a Muslim pilgrim vessel with all on board. He seized other ships and attacked Calicut, where he ordered the Zamorin to banish Muslims; he also built a factory at Cochin. When the Portuguese ships blocked the Red Sea trade so that their king could monopolize spices, the Egyptian Mamluk sultan complained to the Pope and threatened to harass Christians in Palestine. Imports of spices by Venice had already dropped drastically. Afonso d'Albuquerque arrived the next year with three squadrons and fortified Colchin. Francisco de Almeida was appointed the first Portuguese viceroy in 1505. The next year in a sea battle the Portuguese massacred Muslim crews. The Portuguese maintained a military advantage at sea, because Indian ships were not strong enough to use cannons. The Egyptian sultan sent a fleet to join a Muslim alliance, and they defeated a Portuguese fleet in 1508; but the next year Viceroy Almeida devastated the Muslim fleet near Diu off the Gujarat coast. The Gujarat sultan released prisoners and allowed the Portuguese to build a fort on Diu. Albuquerque replaced Almeida as governor in November 1509. He followed the Portuguese king's instruction to destroy Calicut and forced all

ships to put in at Goa, which he conquered in 1510, killing 6,000 Muslims. He called a council to approve building a fort and encouraged the Portuguese to marry Indian wives by giving them lands, houses, and cattle. Albuquerque conquered Melaka in 1511; he failed to take the key gateway to the Red Sea at Aden in 1513 but took the trading center for the Persian Gulf at Hurmuz before he died in 1515. The Portuguese first landed at Sri Lanka's capital Kotte in 1506. Vijayabahu VI (r. 1513-21) let the Portuguese build a fort at Colombo in 1518 and agreed to pay tribute, but increasing demands led to war that by 1521 forced the Portuguese to keep their agreement. The Portuguese had a maritime empire in India, and 60% of their revenues came from customs duties. They tried to enforce their commercial monopoly by killing Muslim offenders. Ironically the military costs of trying to control the market caused such high prices that the Portuguese made less profit than if they had used their sea route for lower prices in a free market. Portugal made enemies and bankrupted its government with the military and administrative costs. The Portuguese fought frequently with the zamorins of Calicut and the sultan of Gujarat.

Kabir and Chaitanya


The traditional dates of Kabir are 1398-1518. Some scholars have speculated that 1398 was chosen as the birth date of Kabir to account for his having known Ramananda; so they accept 1440 as a more reasonable date for his birth. Charlotte Vaudeville doubted the incident with Sikander Lodi and argued that people claimed he died in 1518 to explain that; so she suggested he died in the mid15th century. Kabir was the son of a Muslim weaver and lived in the suburbs of Benares. As a poor Muslim, Hindus considered him of the lowest caste. His name means "Most High" and was said to have been picked at random from the Qur'an. When he was a child, his tears once prevented his father from sacrificing an animal at a religious festival. As a young man, Kabir wanted to study with the great Vaisnava saint Ramananda, who refused to look at Muslims or low-caste Hindus. So Kabir laid down on the steps by the Ganges River, where Ramananda bathed and accidentally stepped on him. Ramananda exclaimed his mantra "Ram Ram," and Kabir took this for his initiation as his disciple. Eventually Ramananda allowed his gifted disciple to come out from behind a curtain and changed his policy about admitting those of low caste or from other religions. Kabir took up his father's craft of weaving and worked at the loom for the rest of his life. He married and raised a son and a daughter. Kabir accepted disciples from all castes from the lowest to kings. He traveled extensively, and his poems contain words from various languages and dialects. One stanza on Kabir in Nabhaji's Bhakta-mala is considered particularly authentic. It has been translated as follows:
Never did Kabir accept the distinctions of caste or the four stages of life, nor did he revere the six philosophies. "Religion devoid of love is heresy," he declared. "Yoga and penance, fasting and alms-giving are, without meditation, empty," he affirmed. Ramaini, sabdi and sakhi he employed to impart his messageto Hindus and Turks alike. Without preference, without prejudice, he said only what was beneficial to all. Subduing the world, he uttered not words to please or flatter others. Such was Kabir, who refused to accept the bias of the caste system or the supremacy of the six philosophies.3

Kabir taught the unity of God and religion. In his own practice he used both Hindu and Islamic methods. By the Hindu term "Rama" he meant "the One in whom we get joy," not the incarnation of Vishnu. He also used the Islamic term "Rahim," which means "the supremely merciful One." Kabir told Dharam Das that the idols he was worshipping must be used for weighing, because they could not answer prayer. On another occasion he warned Dharam Das that the wood he was putting in a sacrificial fire had insects and worms that were being burned. Dharam Das wanted to see Kabir again and so spent most of his money providing meals for sadhus (wandering ascetics) in yajnas (sacrifices) at Benares; but Kabir did not come, because he did not want him to think that devotees could be bought with wealth. After spending his money, Dharam Das was going to commit suicide; but he met Kabir, who initiated him and his wife. Dharam Das eventually became Kabir's successor in his hometown of Bandhogarh. Kabir taught many Muslims and Hindus of all castes for seventy years. He encouraged them to search their own hearts to find God within themselves. He considered religious rituals of little value, because they are like making God into a plaything. He said that all souls are sprung from the seed of God. The king of Benares was a student of Kabir, and so for a long time he was protected. Sultan Sikander Lodi (r. 1489-1517) was also impressed by Kabir's holiness; but resentful qadis (judges) and pandits (teachers) accused Kabir of blasphemy for ridiculing their rituals and scriptures. Sikander ordered Kabir chained and drowned; but the waves broke the chains. Neither would an elephant trample on Kabir. It was even said that he escaped from a fire. When Sikander realized his error, Kabir immediately forgave him, saying that forgiveness is the game the saints play. Many people came to Benares in order to die in the holy city; but Kabir went to Magahar, which was believed to be so cursed that those dying there reincarnated as donkeys. Magahar suffered from lack of water; but when Kabir was there, the river began to flow. After his death the Muslims wanted to bury Kabir's body, and the Hindus wanted to cremate it; but according to an often repeated legend they found nothing but flowers, which they divided for burial and burning. Kabir was apparently a vegetarian. In a poem on true asceticism he criticized the hypocrisy of those who preach to others but do no work. He wrote that boiled pulse and rice with a little salt is a good meal and asked who would cut his own throat to eat meat with his bread. The Brahmin is not the guru of a devotee, because he got entangled in the four Vedas and died. Those killing living beings violently call it lawful according to the Qur'an; but they will have to answer God and account for their violent crimes. To use violence is tyranny, and God will take you to task. Kabir said that he had dissolved into bodiless bliss; he lived free from fear and caused fear to none. Kabir's poetry emphasizes the love of God, whom he referred to as his husband. He advised being truthful and so natural. Truth is found in one's heart, not in outward religious rituals nor in sects nor vows nor religious garb nor pilgrimages. He wrote that truth is revealed in love, strength, and compassion. He encouraged people to conquer hatred and extend their love to all humanity, for God lives in all. In five poems Kabir warned about the following five passions: the poison of lust, the fire of anger, the witch of avarice, the bonds of attachment, and the malady of ego (selfishness). In a poem from the Bijak he suggested that Brahmins give up their caste pride and seek nirvana. When Kabir died, his disciples asked his son to start another sect; but Kamal said that his father had struggled during his life against sectarianism, and he would not destroy that ideal. Yet many of his disciples founded sects based on the teachings of Kabir. Chaitanya was born as Vishvambhara during an eclipse of the moon in February 1486 at Navadvipa in west Bengal. He was boisterous with a strong temper and was especially dear to his mother after his elder brother Vishvarup left home to become a sannyasin (ascetic). Vishvambhara studied in a Sanskrit school and became a teacher of grammar but would dispute on any subject. His first wife

died of a snake bite, and he married again. In 1508 he went to Gaya and was initiated and given the Krishna mantra by the reclusive saint Ishvarapuri. He suddenly became a God-intoxicated devotee, incessantly repeating the name of Krishna with deep emotion, occasionally even falling into trances. His pupils found that he would usually only talk of Krishna. In Navadvipa, Vishvambhara persuaded the Vaisnavas to sing of Krishna. Advaita recognized him as his master and began chanting the Vishnu-purana. Nityananda became his closest follower, and in June 1509 Vishvambhara accepted leadership of the group and was called Chaitanya. When he gave Advaita a boon, he asked that he share his bhakti (devotion) without regard to sex, caste or education; Chaitanya agreed. Before he had met other Vaisnavas by calling them master and falling at their feet; now Chaitanya called them his slaves and put his foot on their chests. He said he was lord of the universe, and his devotees, believing him an incarnation of Vishnu (Krishna), sang his coronation song. Chaitanya began preaching in public and was acclaimed for reforming two drunken Brahmins. In the evening they staged dramas about Krishna. His emotional worship recited the names of Hari and Krishna. Some people were disgusted by these demonstrations in the streets and got the Muslim governor to ban the kirtana singing. At Nadiya in Bengal the Muslim qazi (judge) ordered their musical instruments broken and threatened all who joined them. Chaitanya defied the order by continuing, and so many people joined the singing that the qazi was intimidated and rescinded the order; the irate Chaitanya let a mob wreck the official's house, but they were stopped from burning it. After becoming calm, Chaitanya sent for the qazi and had a friendly conversation with him. After angrily chasing a student with a stick, Chaitanya decided to become a monk. He promised his mother that he would be her son in two more incarnations. He used a mantra he had heard in a dream and was initiated as a sannyasin by Keshav Bharati, who named him Sri-Krishna-Chaitanya. After roaming in ecstasy for a few days, Chaitanya said it was not proper for a monk to live with his family in his birthplace, and so he decided to live in nearby Puri. Sarvabhauma taught Chaitanya the philosophy of non-dualist (Advaita) Vedanta. However, after a few discussions, Chaitanya convinced his teacher to practice devotion (bhakti). In 1510 Chaitanya left to travel alone and search in south India for his brother Vishvarup. In the capital of Vijayanagara he conversed with its governor Ramananda-raya, and they spent a night in fervent ecstasy. After reaching Rameshvaram, Chaitanya went north to Gujarat. When Chaitanya returned, Orissa king Prataparudra had heard of Sarvabhauma's conversion and invited Chaitanya to live in a house near the home of the chief priest of the Jagannatha temple in Puri, and he lived there the rest of his life. At the chariot festival Chaitanya would dance in ecstasy to personify devotion. King Prataparudra asked to be his servant and saw a vision of six-armed Vishnu. After traveling to Bengal and Vrindavana, Chaitanya returned to Puri, where many pilgrims came to see him. The great Vaisnava teacher Vallabha also came to visit Chaitanya and asked him why he chanted the name of Krishna since he considered himself his wife, and Chaitanya replied that a chaste wife always obeys her husband. Chaitanya did not use luxuries, and eventually the lack of sleep and nourishment affected his health. The last dozen years of his life before his death in 1533 were spent in mystical ecstasy devoted to his beloved Krishna with frequent trances. These experiences became his demonstration of his faith and love. Somehow these had a powerful influence on many people, and Bengali literature became much more devotional. Muslims were converted; Chaitanya accepted devotees from all castes and allowed marriage and secular occupations. Chaitanya believed that the devotional love of bhakti worship could chasten even the most impure. Chaitanya did not initiate anyone and had no formal disciples; but his mission was carried on by his organization under the leadership of Nityananda in Bengal.

Nanak and Sikhism


Nanak was born on April 15, 1469 near Lahore. His father Kalu was in the Kshatriya caste; but under the Muslims they were not allowed to be in the military. Kalu was a shopkeeper and recordkeeper for a landlord, who had converted to Islam. Nanak learned arithmetic and accounting from his father, reading and writing in Devnagri from a Brahmin, and Persian and Arabic from a Maulvi. Nanak had a tendency to give away his father's goods to the poor and quarreled with him. When Nanak was 16, his older sister's husband got him a job in the store of Daulat Khan Lodi, the governor of Jalandhar Doab. Two years later Nanak married the daughter of a Punjab merchant, and they had two sons, Sri Chand in 1494 and Lakhmi Das in 1496; they would be raised by his sister and her husband. On the November full moon of 1496 Nanak had an enlightening experience. Thus his birthday is often celebrated at that time. His message "There is no Hindu; there is no Muslim" has several layers of meaning, implying human and religious unity and also that those who call themselves one or the other are not truly so. When the Qazi of Sultanpur Lodi complained about his message, Nanak sang that his devotees are ever joyous; for they learn how to end sorrow and sin. In 1499 Nanak's father sent the Muslim minstrel Mardana to persuade his son to stay at his post. Instead he became Nanak's closest disciple, and they began traveling. Nanak often joined the Muslims in their prayers. He suggested that the first prayer should be to speak the truth, the second to ask for lawfully earned daily bread, the third to practice charity, the fourth to purify the mind, and the fifth to adore and worship God. Nanak preached to the Hindus against idol worship and caste distinctions. He personally dined with those of low caste, and he raised the status of women. To the Muslims he emphasized Gan-singing praises of God, Dan-charity for all, Ashnanpurification by bathing, Seva-serving humanity, and Simran-constantly praying to God. Nanak abstained from eating animal food. After spending two years in the southwest Punjab, from 1501 to 1514 Nanak traveled to the southeast in India. In Delhi he and Mardana were arrested for violating Sikander Lodi's order against preaching in public; but their singing in jail caused such a disturbance that they were soon released. In Benares, Nanak may have met Kabir, for their teachings are very similar. From 1515 to 1517 he was in the Himalayas and went as far as Tibet. About 1520 Nanak traveled to Mecca, probably by sea, and many believe he visited Baghdad on his way home that took him through Iran and Afghanistan. The hymns of Nanak indicate that he witnessed Babur's third invasion of the Punjab in the winter of 1521, for he complained about the raping of women and how Yama (Death) came disguised as the great Mughal Babur. In the fourth invasion of 1524 Nanak saw the city of Lahore given over to death and violence for four hours. After the fifth invasion of 1526 Nanak lamented the dark age of the sword in which kings are butchers, and goodness has fled. He also referred to kings as tigers and their officials as dogs that eat carrion. The subjects blindly pay homage out of ignorance as if they were dead. The jewel of the Lodi kingdom had been wasted by dogs. A wealthy devotee donated land on the bank of the Ravi, and the village of Kartarpur was built for Nanak and his disciples. Nanak lived there from 1522 until his death on September 22, 1539. Nanak did not consider himself an avatar or a prophet but a guru who could help people find God. Before he died, Nanak named Angad to be his successor as Guru. Nanak's songs were later collected together in the Adi Granth that became the scripture for the Sikh religion. His basic teaching about God is summarized in the Mul Mantra, which indicates that God is one, the truth, the creator, fearless, without ill will, immortal, unborn, self-existent, and is realized by grace through the Guru. The Mul Mantra is followed by the longer Jap Ji, which Nanak wrote about 1520. Jap Ji means "meditation for a new life." It begins by noting that God can not be comprehended by reason nor by

outward silence, and one cannot buy contentment with all the riches in the world. The way to know the truth is to make God's will one's own. All things are manifestations of God's will, which is beyond description. By communing with the divine Word and meditating on God's glory one may find salvation by divine grace. The Word washes away all sin and sorrow and bestows virtue. By practicing the Word one rises into universal consciousness, develops understanding of the whole creation, transcends death, and also guides others. Yet no one can describe the condition of the one who has made God's will one's own. People carry their deeds with them wherever they go, because one reaps what one has sown. The highest religion is universal brotherhood that considers all equals. Nanak sang that you should conquer your mind, for overcoming self is victory over the world. Wealth and supernatural powers distract one from God. The world operates by the two opposite principles of union and separation. Everyone is judged according to one's actions. Jap Ji concludes,
Make chastity your furnace, patience your smithy, The Master's word your anvil, and true knowledge your hammer. Make awe of God your bellows and with it kindle the fire of austerity, And in the crucible of love, melt the nectar Divine, Only in such a mint, can man be cast into the Word. But they alone who are favored by Him, can take unto this Path, O Nanak, on whom He looks with Grace, He fills with Everlasting Peace. Air is the Master, Water the father, and the Earth the mother, Day and night are the two nurses in whose lap the whole world is at play. Our actions: good and evil, will be brought before His court, And by our own deeds, shall we move higher or be cast into the depths. Those who have communed with the Word, their toils shall end. And their faces shall flame with glory, Not only shall they have salvation, O Nanak, but many more shall find freedom with them.4

In the musical Asa di Var Nanak emphasized the oneness of God, the importance of repeating the divine Name and completely surrendering to God's will. He believed that only God and the Guru are without error. A record is kept of everyone's actions. The virtuous are treated well and remain in heaven, but the sinners transmigrate for the punishment that may educate them. Nanak advised his followers to give charity secretly and be humble. God frees people through the true Guru. Faithful disciples worship God patiently, shun evil, eat and drink moderately, and are detached from the world. Love and humility are the most essential qualities of worship. God's justice is impartial to all, rich or poor, high or low. Nanak also used Kabir's metaphor of God as his beloved husband in his Bara Maha that poetically describes the months of the year and the communion of disciples with God. Nanak showed the way by which all people could escape from the misery of a selfish life and reincarnation. The divine order (Hukam) can be perceived when the Guru awakens in the person the voice of God within. The sound of this Word (Shabd) or Name (Nam) of God can be heard in loving meditation so that the essence of God and the creation is communicated through human experience. By practicing this discipline (Simran) the devotee ascends to higher levels until the ineffable oneness of God is attained. Like Kabir, Nanak rejected all external forms of rituals, ceremonies, caste distinctions, scriptures, and all the dualities of the human mind. Because all are equal, one should not fear any human being but only God. Nanak fostered community kitchens in Sikh temples so that all devotees regardless of caste could eat free meals together. His religion was also equally available to women. Nanak believed that God is personal and that one can have a personal relationship with God, but he did not worship incarnations of God such as avatars or anthropomorphic conceptions. Asceticism,

celibacy, penance, and fasting do not necessarily bring one closer to God. The inward way is open to all, including those with a family life. For Nanak the one God is both nirguna and saguna, meaning both absolute and conditioned, both manifest and unmanifest. The selfishness (haumai) of lust, anger, avarice, attachment, and pride must be overcome. The Guru is the ladder or the vehicle by which one reaches God. Nanak recognized the law of karma by which individuals reap what they sow, and the goal is to attain liberation from the cycle of reincarnation. The grace of God enables one to transcend the law of karma and become free. Loving meditation on God is the way to do this. Like Jesus, Nanak compared the name of God to a seed that must be planted in the field of the body, plowed by the mind through actions, irrigated with effort, leveled with contentment, and fenced with humility. Nanak described an ascent through five stages. The first is realizing one's connection with God and beginning discipline; the second is acquiring knowledge and understanding; the third is effort; the fourth is God's grace that comes to the fully devoted disciple; and the fifth is truth and the merging of the disciple into the one God. The discipline of Simran means being devoted to the good and also implies good actions. Nanak wrote that among the low his caste was the lowest, and he proclaimed that God lives in all souls. For Nanak the good person is free of hatred and malice, never thinks one is wronged, resists evil, injustice, and tyranny, and looks on all others as superiors. One should earn one's living by labor and share those earnings with those in need. He noted that all humans are conceived and born from women. Nanak criticized the custom of sati. A sati is one who dies from the shock of her husband's death, not by climbing on her husband's funeral pyre.

Notes
1. Elliot, H. M., The History of India as Told by Its Own Historians, Vol. 3, p. 436. 2. Shaikh Hamadani, Zakhirat ul-Mulik, folios 94a-95a quoted in Sources of Indian Tradition, Vol. 1, p. 481-482 and in The Delhi Sultanate, p. 619-620. 3. Nabhadas, Bhaktamal, Chhappaya 60 quoted in Sethi, V. K., Kabir: The Weaver of God's Name, p. 4. 4. Nanak, Guru, Jap Ji tr. Kirpal Singh. Delhi, 1972, p. 164-165. 5. Quoted in The Mughul Empire ed. R. C. Majumdar, p. 115. 6. Ain-I-Akbari III, p. 383, 384 quoted in Krishnamurti, R., Akbar: The Religious Aspect, p. 97-98.

Mughal Empire 1526-1707


Mughal Conquest of India 1526-56 Akbar's Tolerant Empire 1556-1605 Jahangir and Shah Jahan 1605-58 Aurangzeb's Intolerant Empire 1658-1707 Kashmir and Tibet 1526-1707 Southern India 1526-1707 European Trade with Mughal India Tulsidas and Maharashtra Mystics Sikhs 1539-1708 This chapter has been published in the book INDIA & Southeast Asia to 1800. For ordering information, please click here.

Mughal Conquest of India 1526-56

Delhi Sultanate 1300-1526 Independent North India 1401-1526 Zahir ud-Din Muhammad Babur was the founder of the Mughal empire in India. His father was a direct descendant of the powerful Timur, and his mother was from the family of Genghis Khan. Babur was born February 14, 1483 and was only eleven when he inherited his father's kingdom of Farghana (in modern Uzbekistan). It took him three years to win control of Samarqand from his cousin. A rebellion at Farghana caused him to lose both, but Babar regained Farghana in 1498 and Samarqand two years later from the Uzbek chief Shaibani Khan. His struggle with the Uzbeks kept Babur busy for a dozen years. With help from Mongols, Babur crossed the Hindu Kush and conquered Kabul in 1504. The next year he went through the Khyber Pass, crossed the Indus and raided the Afghans near Tarbila. In 1507 Shaibani Khan attacked Khurasan and captured Herat. Babur left Qandahar and went east on a second raid. When Shaibani withdrew from Qandahar, Babur proclaimed himself Padishah (Emperor). Iran's Safavid ruler Shah Isma'il defeated the army of Shaibani, who was killed in 1510. Babur made an alliance with the Persians, who helped him take Bukhara. His cousin had driven away the Uzbeks, and Babur marched into Samarqand. Uzbeks led by Shaibani's nephew did defeat Babur twice at Bukhara in 1512. Babur retired to Kabul, and little is known of him until he began his conquest of India in 1519. In his Memoirs Babur wrote that he invaded India five times. A prince once quoted Sa'di that ten dervishes can sleep on one rug, but two princes cannot rest in one climate. Babur replied that a dervish given a loaf of bread would share half of it; but a prince gaining a country would covet another. He returned from Peshawar in order to secure Kabul and besiege Qandahar, which finally surrendered in 1522. Two years later Babur crossed the Indus and defeated the Lodi's Afghan army near Lahore. Daulat Khan was not satisfied with what Babur gave him, but Dilawar Khan accepted rule over Sultanpur; 'Alam Khan claimed the Delhi crown and was given Dipalpur. When Daulat Khan took Dipalpur, 'Alam Khan fled to Kabul and ceded Lahore to Babur; but while Babur was fighting the Uzbeks, 'Alam Khan joined Daulat Khan and attacked Ibrahim Lodi's camp at Delhi. However, their army was routed and dispersed as 'Alam Khan escaped. When Babur marched on Delhi, he wrote that he had an army of 12,000; but some say he had twice that with the Indians that had joined. Babur may have exaggerated the army of Ibrahim Lodi which he estimated at 100,000 with a thousand elephants. Babur used at least two cannons and match-lock guns when he won the important battle at Panipat in 1526. Ibrahim Lodi and 15,000 of his men were killed. Babur was proclaimed emperor of Hindustan and went from Delhi to Agra, which his son Humayun had captured. Babur sent Humayun to fight the Rajputs, and he took Jaunpur, Ghazipur, Kalpi, and Gwalior. In another major battle Babur's army defeated 80,000 Rajputs led by Rana Sanga of Mewar at Khanua in 1527. In Malwa the leader Medini Rai fought desperately as Chanderi was taken by force in January 1528. Biban defeated a Mughal force and escaped to Bengal, and in the east Ibrahim's brother Mahmud Lodi in Bihar gathered an army of 100,000. In his third major victory Babur defeated them at Gogra after crossing the Ganges in 1529. Babur wrote his Memoirs and some poetry in Turki, poems in Persian, and a treatise on Islamic law. Babur's son Humayun became ill; but the ailing Babur offered his life for his son's and died on December 30, 1530. Humayun recovered and became the second Mughal emperor. Babur's dying advice to Humayun was to be generous to his brothers. Kamran governed Kabul and Qandahar; Askari and Hindal were allowed to administer portions of India. Within a year Askari had helped Kamran take over the Punjab from Humayun's governor. In Gujarat after Muzaffar II's son Sikander was murdered, his brother Bahadur Shah came out of exile, executed the murderer, and gained the throne of Gujarat by sending a force to defeat and kill his brother Latif Khan. In 1528 Sultan Bahadur Shah invaded the Deccan, returning to Ahmadabad two years later. The

Portuguese attacked the coast of Gujarat in 1530 but could not capture the island of Diu. Gujarat's Bahadur Shah annexed Malwa and besieged the Rajput fortress of Chitor. When Humayun defeated rebelling Afghans in 1532, Sher Khan came over to his side. The aggressive Bahadur Shah took over Malwa and forced the Rana of Mewat to submit in 1533. His Gujarat army captured Chitor in 1535; the women and children burned themselves in jauhar, and the last men fought to their deaths. Bahadur tried to maintain friendly relations with both the Sur house and the Mughal Humayun; but his Gujarat and Malwa armies were destroyed trying to keep Humayun out of Malwa in 1535. Humayun then invaded Gujarat and took the Champaner fort with immense treasure, chasing Bahadur Shah all the way to the island of Diu. Bahadur Shah resumed ruling Gujarat after the Mughals left in May 1536, but the next year he was lured into a meeting with the Portuguese and was killed trying to escape. Bahadur Shah had no heir, and the Portuguese took Diu during the struggle for power in Gujarat. With help from a Turkish armada of 66 ships the Gujarat army attacked Diu in 1538, but conflicts between their generals resulted in defeat and departure of the Turks. Mewar's Maharana Vikramaditya had fled Chitor but upon returning was murdered by Vanavir in 1536. Vanavir also tried to murder the prince Uday Singh, but his loyal nurse helped him escape and let Vanavir kill her own son in his place. Uday Singh gathered forces and ended Vanavir's usurpation by defeating him near Maholi in 1540. Uday Singh fought futile wars with Marwar's Maldev. Farid was named Sher Khan for having killed a tiger. He rose to become the governor of Bihar and defeated an attack from Bengal. While Humayun was in Gujarat, Sher Khan gained part of Bengal and much gold when Mahmud Shah sued for peace. In 1537 Sher Shah invaded Bengal and besieged Gaur, reducing it while Humayun was besieging Chunar. While Humayun entered Gaur in 1538, Sher Shah took over Mughal territories in north Bihar, Jaunpur, and Kanauj, blocking Humayun from Delhi as Hindal retreated and claimed the throne, heading toward Delhi; but his brother Kamran made Hindal submit at Agra. When Humayun tried to go to Agra, he was defeated by Sher Khan and his Afghan fighters in 1539. Humayun barely survived, and his demoralized Mughal army was defeated again by Sher Khan the next year at Kanauj. Humayun escaped and went to Lahore while Sher Khan went back to Gaur to destroy the remnant of the Mughal army and imprison a rebelling governor. Sher Khan became Sher Shah and organized his empire while Humayun, unable to get help from his brothers, fled all the way to the Safavid court in Iran. After subjugating Malwa in 1542, Sher Shah invaded central India. He promised to let those capitulating at Fort Raisin go unmolested, but the Afghans treacherously attacked the Rajputs, who killed their own women and children to protect them from disgrace. Sher Shah also used forged letters before defeating Marwar ruler Maldev in a bloody battle in 1544. While capturing a fort in Kalinjar, Sher Shah was killed by a gunpowder explosion in 1545. Sher Shah has been admired by many for setting up a brilliant administrative system. He held centralized power but divided the empire into 47 sarkars for administration. Each sarkar was made up of villages that each had two officers, a treasurer, a writer of Hindi, and a writer of Persian to keep accounts. Sher Shah was experienced at surveying land. Considering agriculture most important, he made sure farmers had what they needed, though he taxed them at one-fourth of their produce, preferably in cash. The coins he minted became the standard for centuries. He reformed tariffs by having customs collected only at frontiers and places of sale. Several long roads were built and were lined with shade trees and provided with rest stations that also served as post-houses for communication. Local leaders were expected to police their communities or face the consequences. Sher Shah administered justice equally to high and low, judging many cases himself. He disciplined soldiers and reduced corruption by paying fair salaries. Sher Shah's energetic

leadership is strongly contrasted to the indolent Humayun, who was criticized for letting opium delay his actions. Sher Shah was succeeded by his son Jalal Khan, who took the name Islam Shah Sur and continued his father's administrative system. However, he suspected that his older brother 'Adil Khan wanted the throne. Islam Shah had already put to death Kalinjar's Kirat Singh and seventy of his officers. When Islam Shah tried to arrest 'Adil Khan, he fled. So many were imprisoned and had their property confiscated that nobles became suspicious, and tribal jealousies revived, especially among the Niyazis, who retreated to Kashmir but were annihilated by the Chak tribe. In 1545 Humayun promised to promote the Shi'a faith and was given 14,000 Persian soldiers. They besieged Qandahar, and Bairam Khan was sent to Kabul, where Askari surrendered. The Persians took over Qandahar and would not help Humayun; so he broke his agreement and drove them out. Hindal joined Humayun as he headed back to Kabul, and his other brother Kamran fled after many of his men deserted to Humayun. He and Kamran fought over Kabul for several years until Humayun had Kamran blinded and sent to Mecca in 1553. When ailing Islam Shah learned that Humayun had crossed the Indus, he went to meet him but died in Gwalior in 1554. His 12-year-old son Firuz Shah was murdered by Sher Shah's brother Nizam, who seized the throne as Muhammad 'Adil Shah. He vainly tried to win loyalty from the Afghan nobles by bestowing treasure and titles, but he aroused their fears by executing two of his supporters. This caused the empire to break into regions ruled by his relatives. Ibrahim Khan Sur attacked 'Adil Shah and captured Delhi. Though outnumbered, Sikander Shah came from the Punjab and defeated Ibrahim Shah to take Delhi and Agra in 1555. At the same time Humayun invaded India and captured Lahore. Like his father Babur, Humayun had cut down on his use of opium, renounced alcohol, and even became a vegetarian for a year in order to purify himself for his conquest. Sikandar sent 30,000 cavalry; but they were defeated by the Mughal archers led by Bairam Khan. Sikandar Shah himself led 80,000 cavalry, but he was defeated by the smaller Mughal army led by Humayun at Sirhind. 'Adil Shah's general Himu defeated Ibrahim's Afghans and then Bengal's Shams-ud-din Muhammad Shah, whose army was also on the march. Humayun occupied Delhi and Agra in July; but on January 24, 1556, he fell down the stairs of his Delhi library and died. After Muzaffar II's son Sikander was murdered, another son Bahadur Shah came out of exile, executed the murderer, and gained the throne of Gujarat by sending a force to defeat and kill his brother Latif Khan. In 1528 Sultan Bahadur Shah invaded the Deccan, returning to Ahmadabad two years later. The Portuguese attacked the coast of Gujarat in 1530 but could not capture the island of Diu. The aggressive Bahadur Shah also took over Malwa and forced the Rana of Mewat to submit in 1533. He tried to maintain friendly relations with both the Sur house and the Mughal Humayun; but his Gujarat and Malwa armies were destroyed trying to keep Humayun out of Malwa in 1535. Humayun then invaded Gujarat and took the Champaner fort with immense treasure. Bahadur Shah resumed ruling Gujarat after the Mughals left in May 1536, but the next year he was lured into a meeting with the Portuguese and was killed trying to escape. Bahadur Shah had no heir, and the Portuguese took Diu during the struggle for power in Gujarat. With help from a Turkish armada of 66 ships the Gujarat army attacked Diu in 1538, but conflicts between their generals resulted in defeat and departure of the Turks.

Akbar's Tolerant Empire 1556-1605

Humayun's 13-year-old son Akbar was in the Punjab when his father died but was proclaimed emperor. The Hindu general Himu occupied Agra and took Delhi from its governor Tardi Beg, proclaiming himself Raja Vikramaditya. Bairam Khan executed Tardi Beg while Akbar was hunting. In November 1556 Himu's army outnumbered the Mughal forces at Panipat; but after an arrow penetrated his eye, Akbar's army was victorious, capturing Himu's 1500 elephants. Bairam Khan and Akbar beheaded Himu. Young Akbar entered Delhi, and Bairam Khan sent Pir Muhammad to gain Himu's treasure and to drive Haji Khan out of Alwar. Akbar and Bairam Khan forced Sikandur Sur to leave the Mankot fort and flee to Bengal, and then they occupied Lahore and gained Multan in the Punjab. A Mughal siege of Gwalior for a year forced it to surrender in early 1558. After gaining Ajmer, the gateway to Rajasthan, Akbar returned to Delhi. The remaining Sur prince Ibrahim was defeated, and Jaunpur was annexed. Bairam Khan aroused resentment by dismissing his rival Pir Muhammad and appointing a Shi'a theologian as religious minister. Using his female relatives, in 1560 Akbar was able to remove Bairam Khan, who agreed to go on pilgrimage to Mecca. He resented being packed off by Pir Muhammad and had to be defeated by Atga Khan. On his way through Gujarat, Bairam Khan was murdered by an Afghan avenging his father's death. Adham Khan and Pir Muhammad led the invasion of Malwa. When Adham Khan did not send the spoils to Akbar, the young Emperor went to make sure he did. Akbar did the same thing to Khan Zaman after he defeated some Afghans. In 1562 Akbar made a pilgrimage to Ajmer and married a Hindu princess. Akbar abolished the enslavement and forced conversion to Islam of war prisoners and their families. After the murder of prime minister Atga Khan, Akbar hit Adham Khan with his fist and had him thrown from a terrace twice so that he was dead. The Emperor re-appointed Mun'im Khan; but to make sure no one person controlled him, Akbar made the decisions and had them carried out by four ministers for financial, military, judicial and religious affairs, and household, which included buildings, roads, and canals. He ended pilgrimage taxes on Hindus and the hated jiziya poll tax on non-Muslims. Akbar fell in love with the beautiful wife of Shaikh 'Abdul-Wasi at Delhi and reminded him that according to the law of Genghis Khan, a husband must divorce any woman the Emperor desired. The Shaikh did so, and at her urging Akbar began searching for other noble beauties. This angered his subjects so much that the Emperor was wounded by an arrow in an assassination attempt. After that, Akbar no longer molested the wives and daughters of his subjects. Akbar was intent on creating an empire. Among his "Happy Sayings" he wrote, "A monarch should be ever intent on conquest; otherwise his enemies rise in arms against him."5 He sent Kara governor Asaf Khan to subdue the kingdom of Gondwana in 1564, but he too failed to send all the captured elephants to Akbar. That year while Akbar married a Khandesh princess, another Uzbek, Malwa governor Abdullah Khan, revolted. Khan Zaman was descended from Babur's Uzbek nemesis Shaibani, and he resented the Persians at Akbar's court. After defeating Afghans in Bihar, Khan Zaman dismissed Akbar's messengers. Iskandar Khan and Ibrahim Khan joined the Uzbek revolt and defeated a Mughal army at Kanauj. Akbar marched out of Agra with a large army to chastise the Uzbeks but forgave them in 1566 when Khan Zaman negotiated. When Akbar's half-brother Muhammad Hakim was driven out of Kabul by a Badakshani army, Timurid nobles proclaimed him emperor and attacked Delhi while Hakim was besieging Lahore. Loyal Mughals forced the Timurid princes (Mirzas) to retreat to Mewar and Rajasthan while Akbar forced his brother Hakim to fall back to Kabul. Akbar then attacked the Uzbeks by the Ganges; Khan Zaman was killed, and Bahadur Khan was captured and executed. Akbar marched to Allahabad and sacked Benares for closing its gates to him. Nobles struggled for power in Gujarat as the boy Sultan Mahmud III was on the throne. A second siege of Diu had failed in 1547. Mahmud was kind to Muslims but oppressed the Hindus. In 1554

the young noble Burhan and his attendants murdered Mahmud, his prime minister Asafkhan, and twelve nobles; but Burhan was quickly cut down while sitting on the throne. I'timad Khan acted as regent for the young Sultan Ahmad Shah III. When Khandesh sultan Mubarak Shah invaded and tried to claim the throne of Gujarat, Nasir-ul-mulk took the opportunity to capture Ahmadabad; but I'timad Khan with help from Saiyad Mubarak managed to regain control. I'timad Khan did not like Ahmad Shah mixing with foreigners and had him killed in 1561, replacing him with a twelve-yearold named Muzaffar Shah III. I'timad Khan tried to deflect the powerful Changiz Khan by suggesting he invade Nandurbar, and he did so; but after failing to take Thalner, Changiz Khan turned his army on Ahmadabad and defeated I'timad Khan in 1567. Changiz Khan was murdered by Jhujhar Khan while playing polo, and I'timad Khan returned to power the next year. The death of Saiyad Miran in 1572 caused dissension in Gujarat, enabling Akbar's Mughal army to invade and take over the country. I'timad Khan and other nobles were named governors, and Akbar departed; but he had to come back the next year and defeated a larger force, ending Gujarat independence in 1573. Akbar had his army encircle an area sixty miles in diameter near Lahore and herd the wild animals together. In five days about 15,000 animals were killed by arrows, muskets, spears, and swords. At Thanesar the Emperor observed a spectacle in which 300 feuding Sanyasis defeated 500 rival Jogis in a performance battle in which many were killed. When Akbar besieged Mewar's capital of Chitor in 1567, Maharana Udai Singh fled to the hills. After Akbar killed Jaimall with a musket shot, Rajput women sacrificed themselves in the fire of jauhar. As the fortress of Chitor fell, 30,000 were slaughtered, according to Abul Fazl's estimate. Kaviraj Shyamaldas reported that 39,000 died fighting, and Akbar executed the remaining one thousand. A thousand Kalpi musketeers managed to escape by pretending they were Mughals removing prisoners. Using such force as well as diplomacy, Akbar was able to bring the Rajputs into his empire. In 1569 Ranthambhor and Kalinjar submitted, and the next year Akbar married Bikaner and Jaisalmer princesses. Mewar's Udai Singh died in 1572, but his son Pratap raised a large army that was defeated by the Mughals in 1576 at Haldighat. Pratap escaped and survived until 1597, but Mewar suffered as he ordered killed any farmer who cultivated food for the occupying Mughal army. The fortresses of Chitor and Ranthambhor were added to the imperial bulwarks at Lahore, Agra, Allahabad, and Ajmer. Two sons were born to Akbar in Sikri near Agra. The Emperor came there often to visit the Sufi saint Salim Chisti, who died in 1571. That year Akbar decided to make Sikri his capital. The next year he invaded Gujarat and occupied its capital Ahmadabad. Akbar had to go back in 1573 and with a force of only 3,000 overcame 15,000. Controlling Gujarat had great economic benefits and opened the way to sea voyages for Mecca pilgrimages. The Emperor instituted several reforms. Horses were branded according to the Khalji fashion revised by Sher Shah. Land assignments were changed into reserves, but this experiment lasted only five years. Officers were ranked in 33 grades according to how many horsemen they commanded from ten to 10,000, making local officers responsible for recruiting, pay, and command. Akbar urged his judges to be lenient with people, because sometimes they are hardened by punishment. When Afghan Sulaiman Karrani's son Daud Karrani became ruler of Bengal in 1572, he no longer recognized the authority of Akbar, who invaded in 1574. Daud fled to Orissa, where Akbar's general Mun'im Khan defeated him at Tukaroi. Daud tried to recover Bengal the next year but was defeated and killed in 1576. Yet Bengal nobles and Afghans continued to resist Mughal domination for the next thirty years of Akbar's reign, and Orissa was not annexed until 1592. At Sikri in 1575 Akbar began sponsoring Thursday night debates on religion and theology in a House of Worship he had built; at first they concentrated on Islam. Akbar inquired into the behavior of religious authorities. Abdulla of Sultanpur shifted his wealth into his wife's hands temporarily in order to avoid giving the annual fortieth to charity. In another "monstrous slaughter" of wild

animals that had been encircled in 1578 Akbar suddenly canceled the hunt and ordered all the animals set free; in a spiritual frenzy he distributed charity and gave gold to faqirs. Now Akbar included philosophers, Hindus, materialists, Jains, Christians, Jews, and Parsis in the discussions. Reason was used to examine various practices of the religions. Akbar had difficulty accepting Christianity's doctrines of the trinity and the incarnation. He eclectically accepted what was common to most religions while rejecting what was not essential. Here are a few of his sayings:
1. The source of misery is self-aggrandizement and unlawful desires. 2. The sorrows of men arise from their seeking their fortune before its destined time, or above what is decreed for them. 3. The concerns of men are personal to themselves, but through the predominance of greed and passion they intrude upon others. 4. Clemency and benevolence are the source of happiness and length of days. 5. The difficulty is to live in the world and refrain from evil, for the life of a recluse is one of bodily ease. 6. Men through blindness do not observe what is around them intent only on their own advantage.6

In 1579 Akbar removed the leading preacher and had himself proclaimed the supreme arbiter of all religious issues, making the reluctant Islamic legal scholars ('ulamas) sign the document. He came to believe in reincarnation, and under Zoroastrian influence he established sacred fire in the palace. Yet he disliked the dualism of light and dark, doubting the existence of Satan. He was influenced by Sufi Suhrawardi's theology of illumination and even began worshipping the sun by facing east in prayer. Akbar investigated and reformed previous pious land grants. The prohibition against repairing or building new temples was revoked as was the death penalty for apostatizing Muslims, who had been forcibly converted. Akbar's religious policy was known as universal toleration. As Hindus were appointed to high positions, Muslims became more resentful. The revolt broke out in Bengal and Bihar, where Governor Muzaffar Khan Turbati reduced the pay of troops, enforced the branding of horses to prevent fraud, and revoked the unauthorized alienation of land. Early in 1580 Bengal officers proclaimed Akbar's half brother Mirza Hakim of Kabul emperor, and the chief judge in Jaunpur called upon Muslims to rise against Akbar. Loyal Mughal troops quickly regained Bihar, and Akbar led an army of 50,000 horsemen that drove Hakim out of Kabul. Akbar forgave his brother, but Kabul remained a problem until Hakim died in 1585. Resistance in Bihar and Bengal continued until the Afghans finally made peace in 1586, and the remaining rebels were crushed the next year. In 1582 finance minister Todar Mall revised the revenue system for surveying lands and fixing rates to make them more consistent. Akbar had divided his empire into twelve provinces, but this was increased to fifteen by the end of his reign as Berar, Khandesh, and Ahmadnagar were added. Two Jesuit priests were invited from Goa in 1580, and Antonio Monserrate tutored Akbar's son Murad. The unorthodox Akbar stopped sponsoring caravans to Mecca. Two years later a Jain delegation persuaded him to renounce hunting, abstain from eating meat most of the year, and greatly limit the days on which animals could be slaughtered. After summoning a general council, Akbar wrote and promulgated his Divine Faith (Din-I-Ilahi) that suggested a rational and ethical mysticism without priests and books. Akbar apparently did not read but had things read to him. Since the empire had only one head, he believed it also should have one set of religious laws for all. The goal was union of the soul with God, and the ethics called for giving charity, sparing animals, permitting widows to remarry, and prohibiting child marriage, incest and forced sati. He encouraged monogamy, chastity, and restrictions on gambling and drinking. Akbar's new faith only gained about two dozen prominent converts. Like the initiation of Sufis to their masters, disciples had to place their head on the Emperor's feet and swear they would sacrifice their life, property, religion, and honor to serve their master. Disciples were to follow Akbar's rule of universal toleration for all religions.

The Dabistan lists ten virtues Akbar recommended that can be summarized as liberality, patience, abstinence from worldly desires, freedom from violence and acquisitiveness, meditating on the consequence of actions, prudence, gentle speaking, giving precedence to others, valuing the Supreme Being more than creatures, purifying the soul and yearning for God by limiting eating, drinking, dress, and marriage. Akbar also advised refraining from lust, sensuality, slaughter, deceit, oppression, intimidation, foolishness, and hunting. It is clear that he emphasized ethics more than rituals, worship, and belief. One did not have to give up one's own religion in order to adopt Akbar's Divine Faith. The purpose of gaining disciples was to instruct them in the service of God, not to gain personal attendants. Akbar called his religious system Divine Monotheism. He conceived of the one God as a power and essence that is omnipresent as well as a personal being. Reason was the main faculty Akbar advised people to employ. Knowledge from books he considered worse than useless if it is not applied in an active life of good works. The extremes of asceticism and indulgence in worldly pleasures should be avoided. He rejected pre-ordained rewards in heaven or punishments in hell. Rather he believed in the transmigration of souls and their gradual evolution that provide complex rewards and punishments beyond human comprehension. Akbar agreed with Abul Fazl's Sufi conception of the soul as a divine essence. The goal of life is to find spiritual perfection, and Akbar did recommend prayer and meditation. Yet in response to a drought in 1574 he had suggested that the omniscient Creator already knows our every thought, and his mercy does not depend on our appeals. Akbar transferred his capital to Lahore in 1585. The next year a Mughal army of 5,000 invaded and annexed Kashmir; but some rebels led by Yaqub did not surrender until Akbar went to Srinigar in 1589. In 1586 Yusufzais and Mandars gave the Mughal army its worst defeat when they killed 8,000 retreating soldiers in the Karakar Pass. Akbar promised not to intervene as the Uzbeks invaded Safavid Khurasan, and the Uzbek king Abdullah Khan said he would not support the Afghan tribes. Akbar maintained friendly relations with the Uzbeks and also Persian Shah 'Abbas (r. 1587-1629) by being neutral in their conflicts. The trade route from Kabul through the Khyber Pass provided Lahore markets with horses, fruit, silk, porcelain, and precious metals in exchange for Indian spices, textiles, and other goods. In 1590 Akbar appointed Khan Khanan to govern Multan and conquer Sind. In 1595 the Persian commandant of Qandahar defected to the Mughals, and 'Abdullah Khan surrendered it to Akbar. The northern portion of the empire was also secured that year as Baluchistan was annexed. The Uzbeks ceased to be a threat when 'Abdullah Khan died in 1598. Akbar began his Deccan campaign by sending envoys to Khandesh, Ahmadnagar, Bijapur, and Golconda in 1591. The Ahmadnagar Sultanate was invaded by Prince Murad in 1595. The war was prolonged, and commander Murad died of alcoholism in 1599. In his last campaign Akbar led the army that stormed the fortress of Ahmadnagar in 1600. The Emperor then invaded Khandesh, which surrendered the next year. Akbar appointed his son Daniyal viceroy of the Deccan. While Akbar was in the south, his oldest son Salim tried to seize the fortress at Agra but failed to take it. After Akbar returned to Agra, Salim marched 30,000 cavalry against the capital. His father wrote him a letter offering him Bengal and Orissa, but Salim returned to Allahabad. In 1602 the Emperor sent his biographer Abul Fazl, but Salim had him attacked and killed. Empress Salima Sultan Begam and other women made peace between father and son, and Salim returned to court in 1604. He was temporarily denied opium and wine but succeeded after Akbar's death in October 1605. In Mughal society the Emperor was all powerful as the supreme state authority making the laws, commanding the military, and overseeing the judicial system. Akbar also became the supreme religious authority and no longer deferred to the Caliph. Muslims still maintained an aristocratic and wealthy class over the Hindu castes, but their lands and titles were not hereditary. This often

resulted in less care for their estates. Many slaves served them, and nobles could retreat into their private harems of women. The chief cities of India were considered as wealthy as any in Europe.

Jahangir and Shah Jahan 1605-58


A week after his father's death, Salim took the throne as Emperor Jahangir (r. 1605-27). To win popular support he immediately issued twelve edicts to do the following:
1. Certain local taxes are to be prohibited. 2. Wells are to be dug and cultivation promoted in poor areas where theft has been common. 3. Packages of merchants and inheritances are to be protected. 4. Making or selling liquor is prohibited although he admitted he has been drinking since he was eighteen. 5. Confiscating houses and mutilation punishments are banned. 6. Officers shall not seize lands by force. 7. The royal treasury will fund the building of hospitals and hiring of doctors. 8. In honor of his father animals are not to be slaughtered on Thursdays or Sundays. 9. Sunday is to be respected as the first day of creation. 10. Officers of his father's servants are confirmed. 11. Lands devoted to prayer are confirmed. 12. All prisoners are given amnesty and are to be released.

Some scholars doubt these edicts had much effect. The murderer of Abul Fazl was promoted. Shaykh Farid, known as Nawab Murtaza Khan, persuaded the new emperor to promise to uphold Islamic law. When he learned that Muslim girls were marrying Hindus and converting, he prohibited it. Yet he also made the forced conversion of Hundus illegal. Even though he drank and used opium himself, Jahangir prohibited the public sale of wine and bhang (cannabis), castration of children in Bengal and Assam, gambling, and sati (widow suicide). The Portuguese had introduced tobacco to India, and Jahangir banned smoking in 1618; but five years later Surat began exporting tobacco. Jahangir's oldest son Khusrau had been favored by some to succeed Akbar, and he rebelled in 1606 by hiring an army of 12,000 with money he took from an imperial treasure caravan. They besieged Lahore, but Jahangir's imperial army soon forced them to scatter. Khusrau was caught and had to witness the impaling of his followers. The fifth Sikh guru Arjun refused to pay a fine and was tortured to death for having helped the fleeing Khusrau, who was imprisoned. Other Sikhs were apparently not persecuted because of this. However, Jains were accused of disturbances after their leader Man Singh supported Khusrau's rebellion. When Jahangir went to Kabul to direct the campaign against the Safavids at Qandahar, Khusrau plotted to assassinate his father. Several conspirators were executed, and the Emperor had his son blinded. However, Khusrau lived on in captivity and regained some sight. Jahangir sent his son Parwiz to subdue Mewar, but the Sisodia ruler evaded the imperial army year after year. When Persia's Shah 'Abbas I had Qandahar besieged in 1606, Jahangir sent a Mughal army that chased them away. In 1611 Emperor Jahangir married a Persian widow of one of his officers who was given the name Nur Jahan, meaning "Light of the World," and as his favorite wife she became a very influential political leader. Her father Itimad-ud-daula became prime minister. In 1612 Jahangir's second son Khurram married the daughter of her brother Asaf Khan. Nur Jahan restrained Jahangir's drinking, and she supported his patronage of learning, art, and charity. As empress she handled more administrative work than he did, especially in his later years. She helped more than 500 destitute orphan girls get married. Jahingir had disciples who wore his picture, and he promoted the best commanders with noble titles and gifts.

In 1608 Islam Khan became governor of Bengal and moved to crush Musa Khan, leader of the twelve bhuiyas (landowners). The Mughal army captured Musa Khan's capital at Sonargaon in 1611, and three months later Musa Khan, his brothers, and allies submitted to the imperialists. Other rebelling Afghans in Bengal were finally defeated by imperial troops the next year, and Bengal was annexed to the Mughal empire as a province in 1613. That year Jahangir moved his capital from Agra to Ajmer, and he sent Khurram on a campaign into Rajasthan. Mewar women and children were captured and sold as slaves until Rana Amar Singh (r. 1597-1620) negotiated a peace with Khurram in 1614, promising not to repair the Chitor fortress. The Portuguese seized four Mughal ships in 1613, causing Jahangir to cancel their privileges and close the churches in Agra and Lahore; but within two years the Jesuits gained reconciliation. In the Deccan the states of Ahmadnagar, Bijapur, and Golconda fought each other during the first century of the Mughal empire. Guerrilla warfare by the Marathas that was ably led by the Abyssinian Malik 'Ambar kept the Mughals from securing Ahmadnagar. The southern boundary of the Mughal empire left by Akbar was not advanced until forces led by Khurram defeated Malik 'Ambar in 1616. However, guerrilla resistance continued after the main Mughal forces withdrew. In 1615 Mughals used force to take over Khokhar diamond mines of Bihar, and in 1617 they annexed part of Orissa and Kishtwar, south of Kashmir. In the northeast Shan people had been moving down from Burma for two centuries. These Ahoms along the Brahmaputra River had become Hindus but without its caste and ritual restrictions. Ahom leaders mobilized their men into the military or used them as forced labor to build roads and irrigation systems. They fought annual battles against the Mughal armies in the northeastern jungles. Prince Khurram led the attacks on the petty kingdoms in the Himalayas and captured the Kangra fort in 1618. Khurram refused to lead another Deccan campaign until Jahangir agreed to transfer Khusrau to the custody of Nur Jahan's brother Asaf Khan. While the Emperor toured Mandu and Gujarat for several years, his son Khurram got Malik 'Ambar to surrender control of Berar and Ahmadnagar. Nur Jahan countered the growing power of Khurram by marrying her daughter by a previous marriage to Jahangir's youngest son Shahryar in 1620. Malik 'Ambar renounced the treaty and encouraged Bijapur and Golconda to revolt against the Mughals. Khurram insisted that Khusrau accompany him, and within six months his army forced Bijapur and Golconda to pay indemnities. When he learned that Jahangir was ill in 1621, he had Khusrau secretly killed and reported that he had died of illness. Nur Jahan lost an ally when her father died in January 1622. Two months later Persian shah Abbas besieged and captured Qandahar. Khurram refused to leave the Deccan unless he was given full command. So Jahangir sent his son Shahryar to Qandahar and gave him some of Khurram's jagir tax lands. Jahangir's imperial court was in Kashmir, and Khurram rebelled by leading his Deccan army north and was supported by Malwa and Gujarat; but Mahabat Khan's loyal army defeated the Deccan forces near Fathpur Sikri in 1623. Khurram retreated to Malwa and got one million rupees from the Gujarat treasury to re-supply his army. Jahangir and Nur Jahan moved the imperial army back to Ajmer, regained control of Gujarat and drove Khurram out of Malwa. Khurram retreated to Asir and Golconda. He won a battle to control Bengal briefly, but he was defeated near Allahabad. Khurram took refuge with his previous enemy Malik 'Ambar, who was fighting Bijapur and the Mughals. The depressed Khurram became ill; he agreed to become governor of the Deccan, surrendered two forts, and sent his sons Dara Shukoh and Aurangzeb as hostages to the Mughal court. After Malik 'Ambar died in 1626, Maharashtra fell into turmoil with numerous assassinations. During this rebellion alcoholic Prince Parwiz was supported by Mahabat Khan and challenged Nur Jahan's hopes for Shahryar. She complained that Jahangir had not approved the marriage of

Mahabat's daughter; the son-in-law was arrested and beaten, and the dowry was confiscated. Angry Mahabat led an army of 4,000 Rajput troops to the court and captured Emperor Jahangir and Nur Jahan. They proceeded to Kabul, where Nur Jahan and Asaf Khan mobilized troops and local nobles against the Rajputs. Jahangir pretended to comply; but when the Emperor was reviewing his troops, Mahabat Khan decided to flee to Khurram in the Deccan. Alcoholism caused the death of Prince Parwiz in 1626; he died in the Deccan, and some suspected Khurram. Jahangir went again to Kashmir to improve his health; but he died on his way back near Lahore in October 1627. Vizier Asaf Khan supported Khurram and took control of his mother Nur Jahan and her three young sons. He got nobles to proclaim Khusrau's young son Dawar Bakhsh as emperor. Shahryar used seven million rupees in the Lahore treasury to mobilize an army to fight his cousin; but he was defeated. Shahryar was captured and blinded. Khurram sent a message to Asaf Khan to blind or kill Shahryar, Dawar Bakhsh, and other male Timurid cousins. In January 1628 Asaf Khan imprisoned Dawar Bakhsh and proclaimed Khurram as Emperor Shah Jahan. Then he had his brother executed along with Shahryar and two nephews of Jahangir. Shah Jahan made Asaf Khan vizier and Mahabat Khan governor of Ajmer. He ruled from the Agra fortress built by Akbar until his new imperial capital at Delhi called Shahjahanabad was completed in 1648. Afghan noble Khan Jahan Lodi had been close to Jahangir; but just before Jahangir's death it was reported that he had received 300 gold hun for persuading Mughal officials to give their positions over to Ahmadnagar officers and to retire to Burhanpur. In 1629 Khan Jahan Lodi and his family secretly fled to the Nizam Shah Murtaza II of Ahmadnagar. Shah Jahan sent three armies after him and moved his court to Burhanpur. Battles devastated the countryside, and famine followed. In 1630 Khan Jahan Lodi was defeated and fled toward the Punjab, but he was trapped and killed along with his two sons. An investigation also caused Bundela emir Jujhar Singh to flee the court, and the Mughal army killed 3,000 Bundela troops in battle. Shah Jahan pardoned Jujhar Singh, who paid an indemnity of 15 lakhs (1.5 million) rupees and forty war elephants. After Jujhar Singh raided his Gond neighbor in 1634, the Emperor sent another army led by his 16-year-old son Aurangzeb to invade Bundela. Two of Jujhar's sons and a grandson became Muslims; an older son who refused to convert was killed; and the fleeing Jujhar was killed by Gonds. The Gond raja was forced to pay an indemnity and an annual tribute of twenty elephants, and at Urchha the Mughals found the Bundela treasure worth ten million rupees. Shah Jahan ordered the massive Hindu temple of Bir Singh Dev demolished, and a mosque was built on the site. Shah Jahan accepted orthodox Islam, and in 1633 he blocked the repair and construction of churches and Hindu temples. Conversion to Hinduism or Christianity was prohibited. The Mughal state sponsored two pilgrim ships from Gujarat to the Hijaz each year, and he sent two scholars with charity for the poor in Mecca and Medina. Shah Jahan abolished the extreme prostration that had been demanded at court by Akbar and Jahangir. Instead of discipleship he expected a family kind of loyalty from his officers and thus called them khanazads, meaning "born to the house." The Emperor commissioned the Peacock Throne that contained gems worth ten million rupees. After his favorite wife Mumtaz Mahal died during childbirth in 1631, Shah Jahan ordered architects and builders to construct the famous Taj Mahal marble tomb that took seventeen years to complete. Intended as an allegory of the day of judgment, the gateways and gardens symbolize the celestial paradise. An even more ambitious building project, the palace fortress at Shahjahanabad, was begun in 1639 and cost six million silver rupees. Opposite the fortress the Jama Masjid mosque could contain thousands of worshipers. A free hospital and a religious school (madrasa) were built next to the mosque. During his reign the Mughal treasury funded building projects costing about 29 million rupees. Yet the expenditures for war were much greater than this. Shah Jahan made Kasim 'Ali Khan governor of Bengal and ordered him to punish the Portuguese. His army besieged Hughli for three months in 1632 and captured the fort. Thousands of Portuguese

were killed; prisoners had to accept Islam, and young women were put in harems. Prince Muhammad Shuja governed Bengal 1639-59. After Mahabat Khan, the Mughal governor of the Deccan, besieged and captured the Daulatabad fort to complete the conquest of Ahmadabad in 1633, the Shi'a state of Golconda recognized Mughal hegemony in 1635; but Shi'a Bijapur had to be invaded before they submitted. In 1637 Shah Jahan sent his son Aurangzeb to govern the Deccan, and the next year with an army he annexed the Rajput kingdom of Baglana. In Sind on the northwestern border, punitive campaigns killed and sold into slavery thousands from the Baluch and other tribes so that the Mughals could collect taxes in cash. Sufis controlling tombs and holy places were given tax-free land grants for mediating disputes on behalf of the Mughal empire. The murder of an Assamese Muslim trader in 1636 provoked an Ahom-Mughal war that after losses on both sides ended in a treaty two years later. Aurangzeb had financial difficulties in the Deccan and was dismissed in 1644, but he was appointed governor of Gujarat the next year. When Uzbek ruler Nazar Muhammad Khan asked for Mughal aid in a civil war against his son Abdul Aziz, Shah Jahan sent his son Murad with an army of 60,000 men. In 1646 Murad and his co-commander Ali Mardan Khan occupied Balkh with little resistance and grabbed 12 million rupees in treasure. Prince Murad left after a month, and the Emperor sent his vizier Sa'dullah Khan, followed by Aurangzeb from Gujarat. Shah Jahan moved his court to Kabul for support. The Mughal army found they could not live off such barren land, because the grain fields and fruit orchards had been devastated by the civil war. In October 1647 Aurangzeb handed over Balkh to Nazar Muhammad Khan and retreated, as the Mughals suffered thousands of casualties from harassing Uzbeks and Turkmen tribes. Two years of war had only moved the northern Mughal border about fifty kilometers north of Kabul. Mughal records indicated that Shah Jahan spent forty million rupees trying to conquer kingdoms with revenues far less than that. The Persian commander of Qandahar, Ali Mardan Khan, owed Persian shah Safi money and had switched sides to the Mughals in 1638. Shah Jahan gratefully accepted the valued caravan-route city and appointed him governor of Kashmir. After the Mughal disaster in Balkh, Persian shah Abbas II besieged Qandahar and reconquered it in 1649. In the next four years Shah Jahan launched three major campaigns against Qandahar; but their artillery was inadequate, and the cost of these failures was about thirty to forty thousand men killed and 35 million rupees. In 1647 historian Abdul Hamid Lahori summarized the first twenty years of Shah Jahan's reign. The treasury accumulated by Akbar had been depleted by Jahangir. Shah Jahan put thirty million rupees or one-seventh of all revenues into the imperial treasury. His reserves in coin and jewelry grew to 95 million rupees. He had already spent about 25 million on building projects, and cash salaries for 200,000 cavalry and 40,000 musketeers cost 16 million rupees per year. Since the time of Akbar fifty years before, the Mughal empire had grown in size, population, and prosperity, doubling the total revenues. The Emperor, his sons, and other nobles had dominating power and wealth such that the top 73 persons controlled 37.6 percent of the total revenues in the empire. Of the top mansabdars, 353 were Muslims, and only ninety were Hindus. In 1653 Aurangzeb went back to the Deccan as viceroy and found it in poor condition. With the help of Persian revenue officer Murshid Quli Khan they recruited leaders and settlers for deserted villages, and they gave loans for seed, cattle, digging wells, and constructing irrigation while assuring security. Within five years most of the land was being cultivated, and prosperity had been restored. The 1636 treaty allowed the states of Golconda and Bijapur to expand to the south, and both did so in the 1640s. The Persian merchant Muhammad Sa'id by trading diamonds and other gems rose to become the chief minister of Golconda and was given the title Mir Jumla. By letter Aurangzeb suggested to Mir Jumla that they could take over Golconda for the Mughal empire. When the Golconda sultan 'Abdullah Qutb Shah arrested his son for insolent behavior in 1655, Mir

Jumla appealed to Aurangzeb, who got a letter from his father Shah Jahan demanding the son's release. Without waiting for a reply, Aurangzeb sent his son Muhammad Sultan to invade Golconda, and he entered Hyderabad in January 1656. 'Abdullah Qutb Shah appealed to Shah Jahan, and Prince Dara Shukoh persuaded the Emperor to make Aurangzeb withdraw his forces. Aurangzeb's son married 'Abdullah Qutb Shah's daughter, and Mir Jumla became Mughal vizier. When the Bijapur ruler 'Adil Shah died in November, Aurangzeb used the opportunity to take over this kingdom too even though it had not been a vassal state. Again Dara Shukoh and the Emperor persuaded Aurangzeb to restrain himself, and he merely extorted a war indemnity. In September 1657 Shah Jahan fell ill with strangury and made his last will. All four of his sons by Mumtaz Mahal struggled for the Mughal throne. The oldest Dara Shukoh resided at court and was his father's favorite. He studied Vedanta, Talmud, the New Testament, and Sufi writings. He made Persian translations of the Atharva Veda and 52 Upanishads. He became a disciple of the Qadiri Sufis Mulla Mir (d. 1635) and Mullah Shah Badakshi (d. 1661). Dara's Persian book The Mingling of Two Oceans discussed the essential unity of Hinduism and Islam, and he had it translated into Sanskrit for Hindus. Dara also liked to hold discussions with three Jesuit priests and the Hindu saint Babalal Vairagi. Because of these activities the traditional 'ulama (Muslim scholars) considered him an apostate. The second son Muhammad Shuja governed Bengal, Bihar, and Orissa, but he preferred an easy life. Aurangzeb studied the Qur'an, Islamic law, writings of al-Ghazali, and with Naqshbandi shaikhs but was an ambitious conqueror. The fourth son Murad Bakhsh governed Gujarat and Malwa, but he indulged in drinking. Dara Shukoh tried to keep the Emperor's illness secret, but his censorship aroused suspicion. Shuja crowned himself at Rajmahal and moved toward Agra, but an army led by Dara's son Sulaiman Shukoh from Delhi forced him to flee. Murad also crowned himself and prepared for war in Gujarat. Aurangzeb was negotiating a peace treaty with Bijapur and wrote letters in cipher to Murad and Shuja, promising Murad the Punjab, Afghanistan, Kashmir, and Sind. In February 1658 Aurangzeb began marching north with his Deccan army, which defeated Shah Jahan's army that retreated to Delhi. In 1654 Mewar's Raj Singh (r. 1652-80) had submitted to the Mughals and let Sa'dullah Khan destroy his fort at Chitor; but when he visited the court, Shah Jahan took four districts from him. So now when Aurangzeb promised to restore the four districts, Raj Singh supported him. Dara's reorganized army of 50,000 was defeated near Agra in April by Aurangzeb's superior artillery and tactics. Dara fled, and Aurangzeb besieged his father in the Agra fort, depriving him of water until he surrendered on June 8. Dara went to Lahore, and Aurangzeb pursued him. He invited Murad to his camp for dinner and took him prisoner on June 25.

Aurangzeb's Intolerant Empire 1658-1707


Aurangzeb crowned himself at Delhi on July 21, 1658, calling himself 'Alamgir, meaning "Conqueror of the World." Prince Dara Shukoh fled south to Gujarat while Aurangzeb defeated Shuja's Bengal army in December. Dara acquired funds and 20,000 men in Gujarat, but they were defeated by Aurangzeb's army in March 1659. Aurangzeb ascended his father's throne at Shahjahanabad in June. Dara was caught and condemned by the 'ulama for apostasy and idolatry before he and his youngest son were executed on August 30. Shuja fled to Arakan, where he was killed for plotting against its king in 1660. After an attempted rescue of Murad in 1661, he was beheaded for a murder he had previously committed. Suleiman Shukoh was captured and drugged with opium until he died in 1662. The civil war depressed the revenues of the empire, and limited rainfall resulted in famine. Aurangzeb ordered free kitchens in the cities to dispense cooked food. Shah Jahan remained a prisoner until he died in 1666. A revolt in Palamau by Daud Khan in 1661 was put down, and it became a district of the Bihar province.

During the civil war, in the northeast Kuch Bihar ruler Prem Narayan rebelled, and Ahom king Jayadhwaj Sinha invaded Kamrup and occupied Gauhati. In 1660 Aurangzeb sent Mir Jumla to govern Bengal, Bihar, and Orissa. He reorganized the administration to increase revenue and imposed Mughal authority, moving the provincial capital east from Rajmahal to Dacca. In November 1661 Mir Jumla declared holy war on Assam with 42,000 men and several hundred ships. The Kuch Bihar ruler fled from Kathalbari, which Mir Jumla renamed Alamgirnagar as the capital of the annexed kingdom. The raja's son converted to Islam to serve the Mughals. The Mughal army marched on to Kamrup and seized the Ahom capital at Garghaon in March 1662, as the Ahom ruler fled, leaving behind granaries of rice, guns, munitions, and armed river boats. Yet the Mughals suffered from lack of supplies, guerrilla attacks, and an epidemic. The Ahom Swargadeo agreed to be a Mughal vassal. However, Mir Jumla died of illness in March 1663; conflicts over the peace treaty arose, and Ahom regained autonomy in Kamrup by the 1680s. In 1664 the Mughals' Bengal governor Shaista Khan (r. 1664-88), son of Asaf Khan, used a navy to free thousands of Bengali slaves at Chatgaon. Two years later he captured that fort and changed the name of the town to Islamabad. In the northwest the Yusufzai chief Bhagu proclaimed himself ruler in 1667, but his resistance was quelled by an imperial army of 9,000 led by Muhammad Amin Khan. In 1672 Akmal Khan crowned himself king of the Afridis and closed the Khyber pass. They massacred a Mughal army between Peshawar and Kabul. Khatak leader Kush-hal wrote poetry to inspire their revolution against the Mughals, and another imperial army was ambushed the next winter. In June 1674 Aurangzeb himself led the campaign, and he negotiated by offering rebel leaders honors and rewards to protect the trade routes. Amin Khan was appointed governor at Kabul in 1677, and his payments to the chiefs for serving the Mughals kept a diplomatic peace for the next twenty years. His wife Sahibji, daughter of 'Ali Mardan Khan, wisely advised him to pursue a conciliatory policy. Aurangzeb followed the Hanafi school of Islamic law and even spent seven years memorizing the Qur'an. Having deposed and imprisoned his father, he tried to absolve himself by sending gifts to the rulers of Mecca and Medina in 1659. That year he appointed a muhtasib as a censor to enforce Islamic laws such as those against blasphemy, liquid intoxicants, and gambling. Cultivation of cannabis was prohibited, but opium and ganja were not banned. Dancing girls and public women were ordered to get married or leave the realm. He dismissed court musicians and abolished celebration of the Iranian new year festival. When musicians protested by holding a funeral for Music he had killed, Aurangzeb remarked that he hoped she was well buried. In the tenth year of his reign he ended the official chronicles, and the next year he stopped appearing on a balcony every morning for the darshan (personal) worship that Akbar had begun. All the legal opinions (fatwa) during his reign were collected into a book. His main advisors became the chief judge (qazi) and the supervisor of pious charity. He contributed generously to repair mosques and support religious charities. In 1672 he took back all the grants that had been given to Hindus, though this was not always enforced. He made land grants hereditary in 1690. The 'ulama was often corrupt; Wahhab Bohra was qazi for sixteen years and retired with 3.3 million rupees he had obtained from bribes. Aurangzeb's policies discriminated against non-Muslims. In 1665 custom duties for Muslims were set at 2.5 percent, but the rates for Hindus were doubled to five percent. Two years later the duty on Muslim traders was abolished. Provincial governors and revenue officials were ordered to dismiss Hindu officers and replace them with Muslims; this also was not enforced in many areas. His 1669 edict ordered demolished all temples recently built or repaired contrary to Islamic law. Bir Singh Bundela had paid over three million rupees to build the Kesev Rai temple at Mathura, but it was torn down. A Surat qazi extorted money from Hindu merchants by threatening them with forcible conversion or defacement of Hindu shrines. After a converted Bania was forcibly circumcised by the qazi and committed suicide, 8,000 men protested by leaving Surat. They were welcomed in

Ahmadabad; but eventually the Emperor promised them freedom of religion, and they returned to their homes. In 1669 Jat peasants led by Gokla of Tilpat took up arms against the empire and killed the abusive faujdar (officer) of Mathura and ravaged Sadabad. Gokla's rebellion grew to 20,000 before they were defeated by an imperial army reinforced by Aurangzeb himself. Gokla was put to death, and his relatives converted to Islam. In 1671 Aurangzeb dismissed all the Hindu officers from his revenue department. The next year Satnamis rebelled in Narnaul and Mewat; 2,000 were killed when they were crushed by the Mughal army. Aurangzeb often offered gifts and honors to induce people to convert to Islam. Sikh resistance to an order to demolish their temples led to the arrest of Guru Tegh Bahadur; he refused to convert, was convicted of blasphemy, and was beheaded in 1675. In 1679 Aurangzeb revived the jiziya income tax on non-Muslims, and thousands in Delhi protested in front of the Emperor's balcony. A few days after many were trampled by elephants, they began paying the tax. Although Rajputs in imperial service were exempt from paying the jiziya, their subjects were not. As Rajput nobles lost their privileges, discontent increased. After the death of Maharaja Jaswant Singh Rathor in December 1678, Aurangzeb caused turmoil in Marwar by trying to annex it and raise the prince Ajit Singh in his harem as a Muslim, but Durgadas Rathor escaped with Ajit Singh to Mewar. The Emperor sent an army led by Prince Muhammad Akbar, and they occupied the capital Udaipur, destroying temples. The Rana and cavalry fled to the hills and began a guerrilla campaign. Aurangzeb went back to Ajmer in 1680, leaving Prince Akbar in charge at Chitor; but he rebelled against his father, crowning himself emperor. Akbar with Rajput support from the Rathors and Sisodias marched on Ajmer; but Aurangzeb sent a letter to his son to be intercepted that implied betrayal of the Rajputs, causing them to depart. Akbar had to flee but was given refuge by Durgadas and the Rajputs who learned they were tricked. The Rana of Mewar negotiated a peace that recognized Ran Jai Singh as ruler, and they agreed to pay the jiziya for Mewar. In Marwar resistance against the Mughals continued for a generation. Durgadas stayed in the Deccan for six years and then fought with Ajit against the Mughals for a decade. Aurangzeb reacted to the threat of Shivaji in Maratha by making peace with Mewar so that he could move his imperial army south to the Deccan. Aurangzeb sent armies into the Maratha kingdom every year; they were able to plunder and burn villages but could not assault the fortresses. In 1684 he sent a Mughal army of 80,000 led by princes Azam and Shah Alam to besiege Bijapur, which was defended by Sikander Adil Shah and a garrison of 30,000 for fifteen months before they surrendered. Meanwhile Shah Alam led the invasion of Golconda; mobs in Hyderabad looted their own city while others fled to the Golconda fort. Sultan Abul Hasan Qutb Shah agreed to dismiss his two Brahmin ministers, pay a war indemnity, and cede territory. The two ministers were murdered by Muslims. When their heads were sent to Aurangzeb, he withdrew the Mughal army to Bijapur. In October 1686 the English sacked Hughli in Bengal but evacuated it the next year. In 1688 Aurangzeb's navy was fighting English traders on the west coast, but by the end of the next year he had pardoned them and made peace. In 1690 Bengal viceroy Ibrahim Khan invited English agent Job Charnock to found Calcutta. Farther down the east coast the Dutch operated from Pulicat, the English in Madras, and the French at Pondicherry. Refugees from the Mughal-Maratha wars fled into these fortresses. In 1695 English pirates led by Henry Bridgeman plundered 5.2 million rupees and raped the women on the ship Ganj-i Sawai near Surat. Angry Aurangzeb authorized an attack on Bombay which failed. In 1702 the Emperor tried to ban all Mughal trade with the English, Dutch, and French companies. In 1685 about 4,000 rebels proclaimed Prince Akbar emperor, but his attempt to take Ahmadnagar the next year failed. While Akbar and a few followers chartered a ship and fled to the Persian court

in February 1687, the Mughals besieged Golconda. A traitor opened the gate for the assault, and the famous treasure of the Qutb Shahs was found to have more than sixty million rupees in gold and silver. Some Muslim clerics complained that the Emperor made war on fellow Muslims. Aurangzeb appointed a muhtasib to enforce Islamic law and ordered Hindu temples demolished and mosques built. Because his son Shah Alam had tried to negotiate secretly with Sikander Adil Shah and with Abul Hasan Qutb Shah, Aurangzeb had him imprisoned for the next seven years. Aurangzeb sent the Golconda noble Muqarrab Khan to hunt down and kill Shambhaji. Bijapur, Golconda, and Maratha were annexed as Mughal provinces. In the north Sahibji succeeded her husband Amin Khan in 1698 for two years until Prince Shah Alam arrived in Kabul. In the northeast Gadadhar Singh became king of Ahom in 1681, and the next year in the battle at Itakhuli his forces drove the Mughal imperialists back a hundred kilometers. By the end of Aurangzeb's reign, Ahom king Rudra Singh (r. 1696-1714) was preparing to invade Bengal, where a revolt had broken out in 1696, when Rahim Khan called himself Rahim Shah and led a large army. Aurangzeb sent his grandson Azim-ud-din with cavalry that defeated and killed Rahim Shah near Burdwan in 1698. Preparing for a succession struggle, Azim-ud-din refused to send surplus funds to the Deccan. So in 1701 the Emperor sent Kartalab Khan as diwan (financial administrator) for Bengal, and by stopping the prevalent embezzling he accumulated ten million rupees, which he sent to Aurangzeb in 1702. Prince Azim-ud-din tried to kill Kartalab Khan, and the Emperor had his grandson transferred while honoring Kartalab with the title Murshid Quli Khan and making him governor of Orissa. Zulfiqar Khan began the siege of Jinji in 1690. While Maratha leader Rajaram was besieged on and off there for eight years, Santaji Ghorpade and others led Maratha raids. Aurangzeb moved his camp in the Deccan between Puna and Bijapur until he established his court at Brahmapuri (renamed Islamapuri) in 1695. That year he sent his son Shah Alam to govern the northwest, and all Hindus except for Rajputs were forbidden to ride on elephants or horses or to carry arms. In 1698 Durgadas restored Akbar's son Buland Akhtar to Aurangzeb, who granted him and Ajit Singh rank (mansab) and tax income (jagir). After five years of truce, the Marwar struggle began again in 1701 when Aurangzeb ordered Durgadas killed for not obeying his summons. After Ajit quarreled with Durgadas, Aurangzeb gave Durgadas his old Gujarat position back in 1705; but the following year a Maratha invasion of Gujarat persuaded Durgadas to rejoin Ajit's quest for independence. Still living in tents, the Emperor ordered a wall built around Islamapuri in 1699. That year Aurangzeb began besieging forts and took a major one each year until he became ill after taking Wagingera in 1705; meanwhile the Marathas were taking back at least as many forts as the Mughals had gained. Lack of rain 1702-04 and the devastating wars caused famine and pestilence that killed two million people. A year before he died in 1707, Aurangzeb regretted his wars and tried to make peace with the Marathas by offering to release Shahuji, but it was too late. After Aurangzeb died, Ajit Singh led his Rathor army to Jodhpur, where he defeated the imperial troops and took over Marwar. The religious persecution in Aurangzeb's policies and the resulting Maratha war destroyed the Mughal empire. Many officers refused to engage the enemy, and others paid cash or offered services to the Hindus. Peasants were driven off the land as villages were burned, and merchants and caravans suffered from banditry. The Mughals had an imperial army of 170,000 men, but they still could not make the empire of mostly Hindus submit. The imperial treasure was exhausted, and salaries for soldiers and officials were three years in arrears. The religious zeal of Aurangzeb had been intolerant of other cultural activities, and historians regretfully recalled the better eras of Akbar and Shah Jahan. Hindus were disadvantaged economically and had little personal freedom. The elite Mughals were often arrogant and morally degenerate. The prime minister's grandson Mirza Tafakhkhur with ruffians would plunder shops and kidnap Hindu women with impunity. They lived in luxury, but their education in harems was meager. Although Aurangzeb did not drink

alcohol, most Muslims secretly did so. Slaves and peasants did the hard work while the surplus produce went to the Muslim aristocrats. Administration of the empire depended on the Mughal military; offices were sold, and corruption was rampant. Aurangzeb worked hard at administration, but his meddling in every aspect of government discouraged initiative. Queens were jealous of each other's sons, as they prepared for the next succession struggle. Islamic government by conquering Muslims was failing badly in the proud and wealthy land of India.

Kashmir and Tibet 1526-1707


Babur's Mughal brother Kamran invaded Kashmir in 1531; but Kashmiri leaders put aside their differences to drive out the Mughals. After conquering Ladakh and Baltistan, Kashghar sultan Said Khan sent Mirza Haidar Dughlat to invade Kashmir in 1533. Dughlat's troops compelled him to leave Kashmir after he specified certain conditions that included paying tribute to Kashghar. After Muhammad Shah died in 1537, conflicts over the throne enabled Dughlat to return in 1540 and act as regent even though he had just been defeated with Humayun at Kanauj. The Chak tribe appealed to the victorious Sher Shah Sur's Afghans, but the Mughal-Kashmiri army defeated them at Watanar in 1541. Mirza Haidar Dughlat ruled Kashmir for a decade; but his campaigns against Ladakh, Baltistan, Pakhli, and Rajauri wore down Kashmiri support, resulting in a general uprising that killed him in 1550. The Chaks had overthrown foreign domination, and Daulat Chak seized power by deposing Nazuk Shah the next year. He conquered Ladakh and Baltistan but was devastated by an earthquake in 1554. Ghazi Khan (r. 1555-62) is considered the first Chak sultan of Kashmir, and he defeated attempted invasions by Shah Abul Maali in 1557 and by the Mughal Qara Bahadur in 1561. After suffering frostbite in a campaign to Ladakh, Ghazi Khan abdicated to his brother Husain Shah Chak (r. 156269). He passed the throne to another brother Ali Khan, who ruled Kashmir in peace for a decade. His son Yusuf Shah Chak fought his uncle Abdul Chak for the throne but was overthrown by the rebel Saiyid Mubarak Khan, who soon had to abdicate to Lohar Shah Chak. Yusuf Shah then appealed to Akbar, who sent an army to restore him in 1580. Yet Kashmiri nobles threatened to depose Yusuf Shah if he paid homage to Akbar. The Emperor sent an army; but when Yusuf Shah joined them in 1586, he was made a political prisoner for two years. Kashmir was annexed to the Mughal empire by Qasim Khan in 1586. Akbar visited Kashmir three times, and Emperor Jahangir liked to reside there for his health. His governor Mirza Ali Akbar Khan tried to conciliate the Chak rebels with diplomacy and tricks; he promised them sovereignty but ordered his troops to kill Chaks before he died in 1616. A plague came to Kashmir the next year and lasted until 1619. Kishtwar was a refuge for assassins and rebels, but in 1618 Jahangir sent Governor Dilawar Khan Kakar with an army of 10,000 men to subdue them. The garrison he left under Nazr Ullah Arab was small, and he was killed. Another army led by Jalal failed until the Emperor sent Iradat Khan as governor to restore law and order. Jahangir appointed Itiqad Khan governor of Kashmir in 1622, and he punished even more Chak rebels. When Emperor Shah Jahan learned how oppressive the government of Itiqad Khan was, he replaced him in 1632 with Zafar Khan. Shah Jahan proclaimed a farman (imperial decree) specifying which taxes and policies were to be repealed in Kashmir. In 1634 Shah Jahan ordered Kashmir governor Zafar Khan to conquer Ladakh and Baltistan in western Tibet in order to punish Abdal for giving refuge to Chak rebels, and he made him proclaim Shah Jahan's name in Friday prayers. The next year Zafar Khan's favoring of Shi'a against Sunnis provoked a riot that burned Shi'a homes. In 1637 Abdal relapsed in his obedience, and Zafar Khan invaded with a Mughal army of 12,000, making Abdal pay an indemnity of one million rupees. During the half century of Aurangzeb's reign, Kashmir had twelve Mughal governors. Ibrahim Khan (r. 1678-85) was dismissed after his protection of Shi'a relatives caused a brief civil war with the Sunnis.

In Tibet after Gedun Gyatso died at the Drepung monastery in 1542, Sonam Gyatso (1543-88) was accepted as his reincarnation. The Gelugpa sect was the main rival of the Karmapas. After nine years of suppression by the Tsang governor, Drepung monks attacked Karmapa military camps in 1546. Sonam Gyatso was invited to Nedong by the Gongma in 1559 and became the ruler's personal teacher. The next year Sonam Gyatso mediated a dispute between the Gelugpa and the Kagyupa in Lhasa that local lamas had failed to solve. Sonam Gyatso traveled to Mongolia and converted the leading prince Altan Khan of the Tumed Mongols in 1578. Altan Khan gave him the title Tal (Dalai) meaning "Ocean" to imply the depth of his learning. Alta Khan proclaimed that he had changed an ocean of blood into an ocean of milk, and he banned the Mongols' human and animal sacrifices for the deceased. Sonam Gyatso was the third Dalai Lama, and in 1580 he founded the Lithang monastery in Kham. He visited Dhuring Khan in 1585 and died on his way back to Tibet three years later. Altan Khan's great-grandson was accepted as the fourth Dalai Lama, Yonten Gyatso, in 1601. He studied under the Tashilhunpo lama Lozang Chosgyan, who was given the title Panchen Lama, which means "great scholar." In 1605 the Tsang chief Karma Tensung Wangpo attacked Lhasa and expelled the Mongols who had escorted the Dalai Lama into Tibet. The Dalai Lama visited the Choskhorgyal monastery and was also welcomed by others, but attendants blocked a meeting with the Karmapa red-hats. Karma Tensung died in 1611 and was succeeded by his son Karma Phuntsok Namgyal, who was also denied an audience with the Dalai Lama. The fourth Dalai Lama died at Drepung in 1617, and the next year Karma Phuntsok Namgyal attacked Lhasa. Several Gelugpa monasteries in U were forced to convert to the Karmapa sect. The late Dalai Lama's attendant Sonam Chospel found a child he believed was the reincarnation of the Dalai Lama, and he was named Ngawang Lozang Gyatso. Some Mongol troops returned to Tibet disguised as pilgrims in 1619 and the next year killed Tsang troops in a surprise attack on their camp. They agreed to leave Tibet when two conditions were met: the Tsang military camps were abolished, and the monasteries that had been forced to convert were restored as Gelugpa. After Phuntsok Namgyal died in 1622, two officials governed well for his sixteen-year-old son Karma Tenkyong, allowing the fifth Dalai Lama to reveal himself. Two Portuguese Jesuits arrived at Shigatse in 1627; but their mission had little success, and they left in 1632. In 1635 Karma Tenkyong persuaded the Chogthu Mongols led by prince Arsalang to invade Tibet with 10,000 men to eliminate the Gelugpa sect. Qoshot Mongol chief Gushri Khan learned of this and intervened. Arsalang then went with his personal attendants and prostrated himself before the fifth Dalai Lama. When Arsalang's father learned of this, he sent agents who assassinated his son. Gushri Khan gathered a Mongol army and attacked Chogthu camps in 1637, and the next year he came with pilgrims to the Dalai Lama for religious instruction. Gushri Khan intercepted a letter from Karma Tenkyong saying he approved of religious freedom for all except the Gelugpa. In 1639 the Dalai Lama advised Gushri Khan not to attack, but his chief attendant Sonam Chospel disagreed and sent a message approving of Gushri's planned invasion. Sonam Chospel continued to support the war efforts of Gushri Khan until Shigatse was captured in 1642. Karma Tenkyong was imprisoned; Sonam Chospel was appointed Desi (prime minister), and the Dalai Lama proclaimed Lhasa the capital of Tibet. Gushri Khan and Sonam Chospel suppressed an uprising, killing 7,000 Kongpo troops; but after Karma Tenkyong was executed, the revolt ended. The fifth Dalai Lama founded the building of the Potala palace in 1645. The Tibetans suffered a minor defeat by the Bhutanese in 1647. The next year several Kagyupa monasteries were forced to convert to the Gelugpa sect, and a portion of taxes were designated to support monasteries. The Dalai Lama visited the Chinese emperor in 1653 and was well received. Gushri proclaimed himself king; but after he died in 1655, his successors exerted little power. The fifth Dalai Lama thus became an independent ruler, and he tried to protect the Qoshot and Khalka tribes from the Dzungar

Mongols. After Lozang Chosgyan died in 1662, the Dalai Lama recognized a boy as his reincarnation and the second Panchen Lama. A revolt broke out in eastern Kham, and twenty rebels were going to be executed; but the Dalai Lama changed the sentences to life imprisonment. He wrote to the Chinese emperor that Tibetan troops could not fight well in China because of the difference in climate. In 1676 Tibetan troops were sent to force invading Bhutanese out of Sikkim. The Dalai Lama sent Tibetan and Mongol troops to make the Ladakhis stop harassing the Gelugpa monasteries. He did much to unify Tibet and establish consistent and just taxation. The fifth Dalai Lama also instilled religious discipline and promoted literary works until he died in 1682. The scholar Sangy Gyatso, possibly the son of the fifth Dalai Lama, had become Desi in 1679. He concealed the Dalai Lama's death for fourteen years while he fulfilled his administrative functions. After the Potala palace was completed in 1695, Sangy announced the Dalai Lama had died in 1682. The sixth Dalai Lama was enthroned as Tsangyang Gyatso in 1697; but he refused to take the vows of a monk and spent time drinking and with girls. He suspected the Desi of instigating an assassination attempt that failed and forced Sangy to resign in 1703. However, the new Desi was his son Ngawang Rinchen, and Sangy still had much influence. Gushri Khan's grandson Lhazang Khan became Qoshot chief in 1697 and did not like the sixth Dalai Lama's behavior. Lhazang Khan was marching a Mongol army toward Lhasa in 1705 when representatives of the three large monasteries mediated the conflict. The ex-Desi was to leave Lhasa, and Lhazang Khan would return to Kokonor; but after Sangy was captured and executed, Lhazang Khan entered Lhasa and took control of the government. The sixth Dalai Lama was deposed and escorted into exile. Angry Tibetans objected; but Tsangyang himself calmed them down until they learned that he had died by Kokonor Lake. Lhazang declared that he was not the true sixth Dalai Lama and appointed 25-yearold Ngawang Yeshe Gyatso, probably his son, as the authentic sixth Dalai Lama; but Tibetans did not recognize him and found a child in a place indicated by Tsangyang's poetry. Tibet and Nepal 1707-1818

Southern India 1526-1707


Independent South India 1329-1526 Krishna Deva Raya chose his half-brother Achyuta Deva Raya as his successor in Vijayanagara; but he was challenged by Krishna Deva's son-in-law Rama Raya and took him as a partner in his administration. A rebellion in the south was suppressed, and then Achyuta invaded Bijapur and recovered Raichur. Rama Raya appointed his friends and relatives, took 3,000 Muslim soldiers into his service, and in 1535 put Achyuta in prison, proclaiming himself king. Southern nobles rebelled against Rama Raya. While he was fighting them, the officer holding Achyuta restored him to the throne and became his prime minister; but he was murdered by Salakaraju Tirumala, who governed for his brother-in-law Achyuta. Ibrahim 'Adil Shah of Bijapur invaded Vijayanagara and got Achyuta and Rama Raya to agree before returning to his now independent kingdom. After Achyuta Raya died in 1542, his son Venkata I succeeded; but he was strangled by his brother Tirumala I, who massacred the royal family to seize the throne. This stimulated Rama Raya to take control in the name of Sadashiva. Rama Raya tried to revive Vijayanagara power but intervened in the quarrels of the Deccan sultanate. In 1552 Rama Raya was crowned king and employed Muslim mercenaries to fight and gain intelligence. He was a Vaisnava but tolerated all religions. Rama Raya made a commercial treaty with the Portuguese in 1547; but he attacked them in 1558 at San Thom and Goa. The same year Vijayanagara joined Deccan allies Bijapur, Bidar, and Golconda in invading Ahmadnagar. This alienated many in the Deccan, and they inflicted a devastating defeat on the Vijayanagara army in 1565. Rama Raya was killed; the

city of Vijayanagara was sacked of its wealth as Muslims destroyed its great Hindu temple. Armed competition between the Telegu houses prevented the restoring of the royal authority. However, Rama Raya's brother Tirumala divided Vijayanagara into three parts - the Telegu, the Karnataka, and Tamil, governed by his three sons. Tirumala was crowned in 1570 but soon abdicated to his son Sri Ranga (r. 1572-85) and retired to a religious life. Invasions by Bijapur and Golconda reduced his territory. However, Venkata II (r. 1586-1614) reconquered these areas and subdued the nobles trying to be independent. In 1614 a war of succession began that lasted until Ramadevaraya (r. 1618-30) gained the Vijayanagara throne. He faced numerous rebellions, and the reign of Venkata III (r. 1630-41) was also marred by a civil war for five years. He was opposed by his nephew Sriranga III (r. 1642-49), who formed an alliance with the Bijapur sultan and recovered the Udayagiri fort that Golconda had seized. He defeated the Golconda until they got Bijapur to take their side. In the south the Nayaks united and rebelled. Mughal emperor Shah Jahan urged the sultans to partition the empire of Karnataka and annex Vijayanagara. Mustafa Khan led the Bijapur army from the north, and the Nayaks advanced from the south, while Golconda besieged the Udayagiri fort in the east. Sriranga was trapped and defeated, retreating into the Vellore fort. The Bijapur army went on to conquer the Nayak kingdoms of Jinji and Tanjore. In 1649 Sriranga fled to Mysore, marking the end of the Vijayanagara empire. The Maratha country in the western Deccan was protected by mountain ranges, but its poor agricultural resources stimulated self-reliance, courage, simplicity, and social equality. Its Hindu religious reformers included Ekanatha, Tukaram, Ramdas, and Vaman Pandit. Shivaji's guru Ramdas Samarth taught social reform and spiritual regeneration through his schools and book Dasabodha. While Shivaji Bhonsla (1627-80) was a child and was raised by his mother, his father Shahji struggled to govern part of Nizam Shah; but he was defeated by the Mughals in 1636. He was given a position and summoned to the Bijapur court in 1643, when his son Shivaji refused to bow. After Bijapur sultan Muhammad Adil Shah became ill in 1646, Shivaji began taking over forts and became independent in the western Deccan. The death of Shivaji's influential mother in 1647 freed him to use force, bribery, and treachery to take over more forts. Shahji helped Bijapur's Muhammad 'Adil Shah (r. 1627-56) conquer the Vijayanagara empire; but he was arrested by the Bijapuri commander Mustafa in 1648, and the conditions of his release the next year persuaded his son Shivaji to be cooperative through 1655. Then Shivaji sent an agent to assassinate the ruler of Javli and took it over. After Muhammad 'Adil Shah died in November 1656, Prince Aurangzeb invaded. In 1657 Shivaji raided Mughal districts in Ahmadnagar and looted the city of Junnar. In 1659 Bijapur's 'Ali Adil Shah II (r. 1656-72) sent Afzal Khan, who tried to strangle Shivaji in his tent but was killed by Shivaji in the struggle; Shivaji's Maratha troops then slaughtered the Bijapur soldiers. By the 1660s Shivaji was paying 10,000 cavalry and 50,000 infantry, and he procured guns, naval supplies, and technical advice from the Portuguese and British. In 1660 Deccan governor Shaista Khan had difficulty occupying only one of Shivaji's forts at Puna. Shivaji led a night raid on Puna in 1663, wounding Shaista Khan and killing his son and several of his wives. Shaista Khan was replaced by Muazzam. In January 1664 Shivaji raided the important port of Surat, and his troops carried off valuables worth ten million rupees. Then Shivaji's navy captured ships going to Mecca and extorted ransoms from the pilgrims. His cavalry even raided the suburbs of the Deccan capital at Aurangabad. Aurangzeb sent his best general Jai Singh to assemble a large army at Puna in 1665. They attacked the hill fortress of Purandhar and besieged the Marathas for two months. Guided by a dream not to fight a Hindu prince, Shivaji negotiated a treaty, surrendering 23 fortresses while retaining a dozen; he agreed to be a Mughal vassal and pay tribute, and his son Shambhaji was given a high rank at court. Shivaji visited Aurangzeb's court at Agra in 1666; when he reacted to

being snubbed, he was detained in May but three months later escaped with his son in baskets. Shivaji got along with Governor Muazzam and made peace with Bijapur and Golconda. After spending twenty million rupees from the imperial treasury during two years of war in Bijapur, Aurangzeb made peace with Shivaji and even proclaimed him a raja in 1668; but the Emperor's orders to destroy Hindu temples and schools the next year provoked renewed rebellion. In 1670 Shivaji began recovering his forts and with 15,000 men plundered Surat of another 6.5 million rupees in goods, depressing the trade of the port. In 1672 the rulers of Bijapur and Golconda died, and the next year Shivaji recaptured Panhala from Bijapur and Satara. In 1674 Shivaji crowned himself a Hindu monarch in a ceremony that cost five million rupees. Shivaji ruled autocratically but chose his ministers by merit. He had eight ministers, who were all military commanders except the religious minister and chief judge. He divided his kingdom into provinces and appointed viceroys with eight ministers each. Taxes were set at 30% of the produce in cash or kind, but this was later raised to 40%. Each fort was under three officers of equal status. Shivaji commanded that no female was to accompany the army, and any soldier violating this could be beheaded. Even in battle he insisted that women, non-combatants, and mosques be respected, and he treated prisoners honorably. He practiced religious toleration and gave captured Qur'ans to his Muslim friends. He made a truce with the Mughal governor of the Deccan while forming a defensive alliance with Golconda against the Mughals. It took him more than a year to take over the Bijapur Karnatak bastions at Jinji and Vellore. In 1678 Shivaji decided to divide his kingdom between his two sons Shambhaji and Rajaram at his death. His oldest son Shambhaji was disappointed, and after being disgraced for raping a prominent Brahmin woman, he escaped to form an alliance with Deccan governor Dilir Khan. Aurangzeb made Shambhaji a raja with a very high rank and large income. However, after fighting for the Mughals for a year, Shambhaji returned to the Bhonsla court. Meanwhile Shivaji wrote letters to Aurangzeb complaining about jiziya taxes imposed on Hindus in 1679 and asking for equality. He wrote to Aurangzeb, "Islam and Hinduism are only different pigments used by the Divine Painter to picture the human species."1 Shivaji died of fever in March 1680, and his oldest wife Sorya Bai proclaimed her son Rajaram king. Shambhaji deposed him without harming him but executed Rajaram's mother and some two hundred of her followers. Shambhaji continued the raiding; but, unlike his father, he allowed raping with the plundering. Extorted zamindars (landlords) had to pay 25% of their revenue. After Prince Akbar proclaimed himself emperor in January 1681, Shambhaji with 20,000 horsemen invaded Khandesh and plundered prosperous Burhanpur. Akbar fled, and Shambhaji avoided fighting the Mughal army. He bombarded the Siddis at Janjira in 1682 and went to war against the Portuguese the next year, forcing the Goa viceroy to retreat from a siege at Phonda in October; but Akbar mediated a peace between Shambhaji and the Portuguese in January 1684. Four months later Shambhaji made a treaty with the English at Bombay. While the Mughals were besieging Bijapur in 1685, a Jat zamindar also named Rajaram led an uprising and plundered traffic on the royal road to Agra. In 1687 Rajaram killed the Mughal commander Uighur Khan, and Aurangzeb sent his grandson Bidar Bakht; but the Jats avoided him and looted Akbar's tomb at Sikandra. Finally the imperial troops captured the Jat strongholds at Sinsini and Soghor, suppressing the revolt by 1691. Shambhaji and his Brahmin chief minister Kavi-Kulash were captured in 1688, tried by the 'ulama, tortured, and brutally killed. Rajaram claimed the throne but was forced to escape disguised as a hermit. He adopted the strategy of dispersing the royal family and continuous guerrilla warfare. The Marathas began persecuting those who accepted Aurangzeb's rewards. Prince Shahu and three

hundred of Shivaji's other relatives were captured and imprisoned the next year, as Maratha was annexed by the Mughal empire. Maratha raids plundered Hyderabad until 1692 when they turned their attention to the siege at Jinji, which did not fall to the Mughals until 1698. The best Maratha guerrilla warrior Santaji Ghorpade had quarreled with Rajaram and was killed in 1696. Rajaram escaped to Satara in 1698 and then led a Maratha army into Khandesh and Berar. Aurangzeb sent prince Bidar Bakht with a large army that defeated the Marathas near Ahmadnagar. Rajaram fled again to the Singuharh fort, where he died of illness in 1700. News of this caused the commander Subhanji at Satara to surrender and serve the Mughals. Shambhaji's widowed queen Yesu Bai ruled as regent for her four-year-old son Shambhaji II and offered to submit if her son were given a high rank. In the next five years eleven Maratha strongholds fell to the imperial armies, but in 1702 a Maratha army of 50,000 attacked and looted Hyderabad. Amid war, drought, famine, and an epidemic, the long-distance caravans ceased for two years. In 1706 the Marathas raided Gujarat and sacked Baroda, and their large army even threatened the Emperor's camp at Ahmadnagar. On the northern tip of Sri Lanka, Jaffna king Cankili (r. 1519-61) feared the spread of Christianity from the Mannar coast, and he forced his subjects to renounce the new religion, executing 600 who refused. Madura's Visvanatha Nayaka (r. 1529-64) attacked the Christian settlements in 1560. Cankili's successor Puviraja Pandaram (r. 1561-70) was overthrown by Periyapulle (r. 1570-82) with help from the Portuguese; but Puviraja Pandaram came back to rule (1582-91) and attacked the Portuguese at Mannar. He was killed when the Portuguese led by Andre Furtado de Mendoa invaded Jaffna and installed Ethirimanna Cinkam (r. 1591-1615), who promised to favor Christianity. When he died, his nephew Cankili Kumara killed all the princes except the three-yearold heir and acted as regent, telling the Portuguese he would not aid the rebels. However, in 1618 a rebellion against him led by Christians caused him to get troops from Madura's Raghunatha Nayaka (r. 1600-34). The next year a Portuguese expedition led by Filipe de Oliveira came from Colombo and annexed Jaffna, capturing Cankili. By 1621 Ranunatha Nayaka's resistance was quelled. De Oliveira raised taxes to pay for his army and promoted Christian missionary efforts. Hindus, resenting the destruction of their temples, joined a force from Kandy in 1628; but the Portuguese, after retreating into their fort, defeated them. The Portuguese used Sinhalese troops to guard this Tamil kingdom. The Portuguese built their first fort in Sri Lanka at Colombo in 1519 and were resented by the Muslim traders. Bhuvanekabahu (r. 1521-51) came to terms with the Portuguese; their fort was dismantled in 1524, and two years later they persuaded the king to expel the Muslim merchants. In 1533 Bhuvanekabahu agreed to increase the cinnamon given to the Portuguese as tribute to 415,000 pounds; but the Portuguese had to buy all the cinnamon in the royal storehouses. Mayadunne (r. 1521-81) favored the Muslim traders, and his Sitavaka kingdom fought two wars with Kotte, which was aided by the Portuguese. In 1540 the Portuguese made Bhuvanekabahu designate his grandson Dharmapala as his heir, instead of his brother Mayadunne. Franciscans tried to convert Bhuvanekabahu, but he refused to change his religion. In 1545 Kotte and Sitavaka combined to defeat Udarata before Kandy's Jayavira Bandara (r. 1521-51) could get help from the Portuguese. Then Sitavaka forced Kandy to expel the Portuguese, who helped Kotte defeat Sitavaka in 1550. Bhuvanekabahu was shot dead by a Portuguese soldier, but the Portuguese claimed it was an accident. Mayadunne proclaimed himself king of Kotte; but the Portuguese favored Dharmapala, who was educated by Franciscans. Using a large army, they defeated Sitavaka, seized the treasury at Kotte, put Dharmapala (r. 1551-97) on the throne, and rebuilt the fort at Colombo. The Portuguese also supported Karaliyadde Bandara (r. 1552-81) as he overthrew his Kandyan father Jayavira, who fled to Sitavaka. Dharmapala's father Vidiye Bandara escaped from prison in 1553 and raised antiPortuguese forces; he was aided by Karaliyadde, but in 1555 Mayadunne helped the Portuguese

defeat them, Sitivaka gaining most of the spoils. In 1557 Dharmapala converted to Catholicism, and he confiscated temple lands, giving them to Franciscans. Monks in Kotte rioted, and thirty were executed. The Kotte army declined; but Karaliyadde became a Christian and kept Sitavaka forces from capturing the capital in 1563. Two years later the Portuguese abandoned Kotte by retreating to Colombo, letting Sitavaka control the cinnamon. Sitavaka attacked Kandy in 1574, provoking the Portuguese to ravage the southwest coast with their navy. Mayadunne was succeeded by his son, the effective general Rajasimha (r. 1581-93), who ended his two-year siege of Colombo. He raised taxes, defeated Kandy in 1581, and controlled most of Sri Lanka. Like the Portuguese, Rajasimha kept cinnamon prices high by burning excess stocks. Colombo was besieged again for three years until Kandy revolted in 1590. Seven Korales also rebelled, and Rajasimha withdrew his forces from Udarata. When two of his commanders gave up stockades to the Portuguese, Rajasimha had them beheaded. After failing to quell the revolt in Udarata, Rajasimha died of an infected wound in 1593. The Portuguese, assisted by a former Sitavaka general, took over Sitavaka. In 1595 Colombo was given a private monopoly on the export of cinnamon. Dharmapala died in 1597, leaving his throne to the king of Portugal. Konappu Bandara ruled Kandy as Vimala Dharma Suriya (r. 1592-1604); but he was resented by Catholics because he had reverted to Buddhism. Sinhalese rebellions were put down in 1594 and again in 1603 after the Portuguese invaded Kandy. Nikapitiye Bandara claimed to be the grandson of Rajasimha and led a revolt in 1616; he had followers in the Seven Korales. An uprising in the southern area of Kotte gained strength when Kandy king Senerath (r. 1604-35) sent Kuruwita Rala; but Senerath changed his mind and made a treaty with the Portuguese in 1617. Kuruwita Rala asked the Sitavaka prince Mayadunne of Denwaka to be the leader, and it took three years for the combined forces of Kandy and the Portuguese to subdue them. The Portuguese feared the Dutch trade and violated the treaty by building forts at Trincomalee in 1623 and Batticaloa in 1628, the latter causing a war with Kandy, which the Portuguese invaded twice. The Kandyan attempt to besiege Colombo in 1630 failed the next year, and the 1633 treaty let the Portuguese keep the forts. Senerath was succeeded by his son Rajasimha II (r. 1635-87); but Portuguese support for his political enemies caused him to appeal to the Dutch in 1636. The Portuguese set Kandy on fire but were surrounded and annihilated at Gannoruwa two years later; only 33 out of 700 Portuguese survived as prisoners, and nearly half their auxiliaries were killed while the rest fled. The Dutch made a treaty to defend Rajasimha in exchange for expenses and a monopoly on the cinnamon trade. The Dutch returned to Kandy the Trincomalee and Batticoloa forts they seized from the Portuguese in 1638, but they kept the Galle and Negombo forts they took in 1640 to protect the cinnamon peeling areas. The Dutch kept them, because Rajasimha could not pay the expenses the Dutch had exaggerated. A seven-year truce between the Dutch and Portuguese ended in 1652, and Rajasimha helped the Dutch push the Portuguese out as they conquered Colombo in 1656 and Jaffna in 1658. Using Sri Lanka as a base, the Dutch were able to drive the Portuguese off the Malabar coast of India by 1663. The wars of the 16th century and early 17th century caused prosperity and population in Sri Lanka to decline, though cinnamon production greatly increased in the 17th century. The Portuguese Christians were hated as invaders and destroyers of temples; but social acceptance of polygamy and polyandry decreased. Rycloff Van Goens was the Dutch governor of Sri Lanka and aimed to project Dutch power from there. In 1659 the Dutch seized Kalpitiya; in 1665 they moved into Sabaragamuwa; and by 1667 they had occupied the Four Korales. They reoccupied the Trincomalee and Batticaloa forts, and in 1670 they announced their monopoly on the export of elephants, areca nuts, and pearls, and on the importation of cotton goods, pepper, and minerals. Rising prices caused shortages in food and clothing for many, and smuggling increased. The Kandyans tried to form an alliance with the

French; but they refused to fight the Dutch and were driven off in 1672. Sporadic uprisings became worse by 1675, and the Dutch tried to reduce military expenses by promising peace and flattering the elderly Rajasimha. Laurens Pyl became Dutch governor in 1681 and used more restraint. The main Dutch concern was protecting their monopoly on cinnamon. Kandyans under Vimala Dharma Suriya II (r. 1687-1707) tried to participate in trade with India after 1694, but the Dutch reimposed tight control in 1703.

European Trade with Mughal India


Viceroy Nuno da Cunha (r. 1529-38) established Portuguese settlements on the east coast of India near Madras and at Hughli in Bengal. Goa on the west coast became the capital of Portuguese India in 1530. Diu in Kathiawar was captured in 1535 and was defended against a Turkish navy and the Gujarat sultan three years later and against Gujarat again in 1546. Joao de Castro (r. 1545-48) defeated Bijapur forces attacking Goa, but in 1546 the Turks took the Persian Gulf port of Basra. So many private ships were violating the King's monopoly that the Portuguese began licensing them so that they could collect customs duties from them. Trading ships were required to have a pass called a cartaz. Ships without it could have their goods confiscated and their crews killed. Modern historian R. S. Whiteway considered the Portuguese governors after Castro superstitious, corrupt, and lazy. Portuguese envoys to Constantinople turned down a proposal to allow Turks in the Indian Ocean, though they offered to pay Portuguese duties and give them access to all Red Sea ports with factories in Basra, Cairo, and Alexandria. The Portuguese lost a fort near Calicut in a land battle in 1570. Eventually the Portuguese provided protective ships called cafilas for large fleets of small boats. The Portuguese also tried to control the horse trade from Arabia and Persia. In 1574 the Church forced buyers to come to Goa for horses, because a Papal Bull had forbidden selling them to infidels. Although Muslims were killed, captured Portuguese were often ransomed. After El-Ksar el-Kehir in 1578 several Portuguese families were nearly bankrupted buying back their relatives. After 1540 the Portuguese settlements were dominated by the Catholic priests. That year all temples in Goa were ordered destroyed, and the next year their lands were turned over to the priests. Goa had been given a bishop in 1538 and was declared an archbishopric in 1557. Jesuits led by Francis Xavier arrived in 1542 and converted thousands of fishermen. The Jesuits brought a printing press in 1556. By 1560 the Inquisition was established and began burning unbelievers and apostates. Nestorian Christians were so persecuted that they preferred to trade their pepper with Muslims. In 1561 Catholics in Sri Lanka captured the tooth believed to be the Buddha's. Although the king of Pegu offered more than 300,000 cruzados and a perpetual supply of rice for Melaka, the viceroy D. Constantino de Bragana had the tooth burned, ground up, and scattered at sea. A synod at Diamper in 1599 tried to suppress the Syrian Christianity of Malabar. The Catholics were so hated by the Hindus that many considered converts as losing caste but did not treat Muslim converts that way. By 1600 there were about 175,000 Christians in India, but most of these were low-caste fishers and pearl divers. In 1595 a Dutch fleet defied the Portuguese maritime empire by rounding the Cape of Good Hope. They formed the Dutch United East India Company in 1602, and the next year they blockaded Goa. The king of Arakan (in Burma) killed 6,000 of the hated Portuguese in 1607. The Dutch established a fortified settlement on the east coast north of Madras in 1610. On the west coast of India an English squadron led by David Middleton defeated the Portuguese fleet off Bombay in 1611 and put a factory at Surat the next year. The British navy decisively defeated the Portuguese off Swally in 1615. The English also established factories at Ahmadabad, Burhanpur, and Agra. English ambassador Thomas Roe in 1618 got Emperor Jahangir to grant trade with exemption from inland

tolls. The Mughals destroyed the settlement at Hughli in 1632, imprisoning more than a thousand Portuguese; but the same year the Golconda sultan granted free trade from its ports. In 1639 Francis Day got the lease from the declining Vijayanagara empire to build Fort St. George at Madras. In 1651 the English got permission to build a factory at Hughli. When Shivaji's Marathas sacked Surat in 1664, English president Oxenden held out in the governor's castle and was honored by Aurangzeb. The French fortified Pondicherry, and in 1672 they occupied San Thom near Madras. In 1661 the Portuguese, as part of a dowry in the marriage of England's Charles II, gave him Bombay. Gerald Aungier, as president of Surat and governor of Bombay (1669-77), established laws, a police force, a militia, and fortified the port for the use of merchants of all classes and castes. Aungier granted concessions to end the first mutiny at Bombay in 1674. The men complained they had not been paid in a month and wanted to be paid in rupees. The leader of the mutiny was court martialed and executed. When the Mughals and Marathas clashed in Bombay harbor in 1679, the English remained neutral. In 1682 John Child became president of Surat and governor of Bombay. The next year London ordered him to cut costs, and these provoked Kegwig's rebellion that took over a ship with 50,000 pounds in gold. Kegwig governed Bombay for a year and was pardoned when the gold was returned. The export of cotton cloth by India increased sixfold from 1664 to 1684 by trade with the English and Dutch east India companies, but after 1689 the saturated market began declining. In exchange India imported mostly precious metals from the new world; between 1681 and 1685 the British East India Company exported 240,000 kg of silver and 7,000 kg of gold to Mughal India. An English colony on the island of St. Helena provided vegetables and fresh fruit for English sailors, but punishments of rebellion were harsh. When protestors demanded the release of an innocent prisoner in 1684, seventeen of them were killed or wounded; then nineteen were condemned to death. Conflict escalated in October 1686 when Hughli governor Job Charnock reacted to the abuse of three English soldiers with reprisals that spiked guns, captured a ship, and burned houses, killing sixty while only one Englishman died. In negotiations Charnock demanded an indemnity of 6.6 million rupees. When 700 cavalry attacked the island, Charnock moved back to the fortification at Sutanati, which Company director and captain William Heath later named Calcutta. Others went to Madras, where Governor Elihu Yale (1687-92) helped the settlement get a corporation, a mayor, and aldermen. Shaista Khan proposed that the English help them fight Arakan pirates. In 1689 Company directors approved the settlement of Sutanati, and Charnock established a factory there the next year. During the Mughal-English war 1688-90, the English at Surat captured at least 14 ships; yet all but the castle was lost at Bombay, and they had to agree to restore all plundered goods and ships and pay Aurangzeb an indemnity. War and plague reduced more than 700 English at Bombay to sixty. In 1691 Bengal governor Ibrahim Khan exempted the English from customs duties for 3,000 rupees a year. After the English revolution of 1688, the Whig party supported free trade and what the monopolists of the Company called "interlopers." In 1693 Josiah Child used 80,000 pounds in bribes to get the Company a new charter from the Privy Council, and the next year the House of Commons passed a law allowing equal access to trade. In 1697 the Mughal empire allowed the English to defend themselves against the Afghan rulers of Bengal, and the next year they granted them land at Calcutta for collecting taxes. That year the Whig party in the House of Commons started a new company. Two million pounds were raised in two days, but they went into the Exchequer for the charter. In 1701 Emperor Aurangzeb decreed the cessation of all European trade and the seizure of their goods because they were not protecting Indian shipping. The next year the two companies decided to merge, and this was accomplished in 1708.

Tulsidas and Maharashtra Mystics

The Bhakti movement of religious devotion spread as one of its greatest proponents Shankaradeva was born in the mid-15th century in Assam. He was a scholar, poet, painter, composer, musician, playwright, actor, dancer, and choreographer; he interpreted the Bhagavata Purana and preached recitation of the name of Krishna. Shankaradeva's chief disciple Madhavadeva promoted Vaishnavism in his Namaghosha and wrote five devotional plays. Tulsidas was born about 1532, probably at Rajapur in Uttar Pradesh, and he died in 1623. His parents abandoned him, and the child had to beg from door to door until he was adopted by the Ramanandi sadhu Narahari, sixth in the line of spiritual descent from Ramananda. Tulsidas moved to Benares, where he spent most of his life. Shesasanatana-ji taught him the Vedas, Vedangas, Darshanas, Itihasas, and Puranas. After fifteen years of study Tulsidas returned to Rajapur but could find no one from his family. He married Ratnavali, but their son died in infancy. He was devoted to his wife and followed her when she went to visit her parents, crossing a river. She reprimanded him for following her, saying that if he had devoted the love he had for her to the Lord Rama, he would not have to worry about rebirth. So he went back to Benares and became an ascetic votary of Rama. Tulsidas began his poetic masterpiece Ramacaritamanasa in March 1574. He dreamed that Shiva commanded him to write it in the vernacular Awadhi Hindi. He also wrote many other devotional poems about Rama and Krishna. Valmiki's epic Ramayana was the basis for many poems, but Tulsidas was also influenced by devotional poems such as the Adhyatma Ramayana of the 14th century. After quarreling with the Vairagis of Ayodhya, he left that city to return to Benares, where he completed Ramacaritamanasa in less than three years. Tulsidas completed the transformation of Rama from an epic hero to the divine incarnation of Vishnu by omitting incidents of questionable moral character. Legends are told to account for the birth of Ravan in a demonic family. Rama's wife Sita is also presented as being pure of stain by having her enter the fire before she is seized by Ravan. Rama explains that the only purpose of his accusation was to prove her innocence publicly. She is considered the incarnation of Lakshmi. This poem presents the good news of salvation to the Vaisnavas, going beyond the chivalrous hero to offer complete liberation from an evil era to those from any caste who have faith, love, and adoration for the Lord Rama. Tulsidas is believed to have begun the tradition of presenting annual performances of Ram Lila in the towns of north India played in mime as the poem is chanted, the performance taking three weeks. Tulsidas upheld the caste system, suggesting in his poetry that a Brahmin should be revered even if he is not good, and Sudras should not be respected no matter how virtuous and learned they may be. He has also been criticized for his opinions about women as inherently impure and as only being valuable for serving their husbands and raising their children faithfully. Ekanatha (1533-99) was a very literate mystic who edited the Jnanesvari of Jnanadeva (1271-95). He wrote voluminous spiritual literature and composed didactic Abhangas extolling the spiritual life while warning against others' women and wealth. In his ethics he elucidated the ideas of Jnanadeva from the Bhagavad-Gita, and he especially recommended mental purity, internal penance, retirement, and tolerating the defects and slanders of others. Ekanatha advised those in the world to fulfill their duties. He went beyond devotion (bhakti) and taught that discriminating between the real and unreal is important knowledge. The mind can be purified by discharging duties and constant prayer to God while not being attached to worldly objects. Tukaram (1608-49) was born into a Sudra family, but his father inherited a revenue-collecting office and was a trader with a fine farm in Dehu. His parents died while he was a youth, and during the famine of 1629 he lost his first wife and children; he also became bankrupt and lost his position

as well as his farm. Though criticized by his second wife for not earning a living, Tukaram became a reclusive mystic. In a dream the saintly poet Namadeva (1270-1350) told him to write poetry to the deity Vitthal (Vishnu). Tuka repaired the ancestral shrine to Vitthal and wrote several thousand poems, mostly in the Abhanga metric. He chanted the "Rama Krishna Hari" mantram he received in an initiatory dream with Babaji, finding comfort from his calamities in the name of God. Some of his poems were advice to his angry wife. She said that for the sake of God, her husband had entered into relationship with the whole world. Tukaram was most influenced by the mystics Jnanadeva, Kabir, Ramananda, and Ekanatha. He described the miserable conditions of Hindus suffering under Mughal domination and believed that misery would not disappear without heroism. Some brahmins objected to this Sudra writing poetry in Marathi, and they threw his poems into a river. Tukaram went on a fast to death, but after thirteen days the poems were found undamaged. Ramesvarbhatta hated Tukaram but eventually became his disciple. Like Ekanatha, Tuka advised spiritual aspirants to avoid the wives and wealth of others. He also warned against flattery, egoism of the body, and forgetting God. He recommended meditating on God and telling the truth. He believed a spiritual teacher should regard his disciples as gods and expect only that they will serve God. Tukaram disappeared in 1649, and his body was never found. Ramdas Samarth (1608-81) ran away from home rather than be married at the age of twelve. He practiced religious austerity at Takali for twelve years, and in a vision he was initiated by Rama. After 1632 he spent twelve years traveling. He may have met Tukaram, and it was reported that he initiated Shivaji in 1649. After Shivaji was crowned in 1674, he spent six weeks living with Ramdas at Sajjanagada, using much money to feed the poor. Ramdas advised the Hindu revolutionary to adorn his body, not with clothes and ornaments, but with shrewdness and wisdom. He lamented the lack of intellect in many Brahmins under the Mughal domination, and he urged them to become true Brahmins with supremacy in worldly and spiritual matters. He believed that those who help to re-establish the sovereignty of God are incarnations of God. Ramdas wrote his major poem Dasabodha in 1659. He argued that self-knowledge is more powerful than religious vows or charities or yoga or pilgrimages. The eternal form of God is the knower. Ramdas described four levels of worship from images to incarnations to the self and finally to the absolute God, who is the inner self and the real doer. A saint is always looking at this self and does not care about the worldly life but teaches knowledge of the self. A friend of God is bound in God's love and behaves only in ways that would be approved by God so that the friendship between them grows. He suggested that the ideal sage alternates meditation on God with active work. Ultimately God does all things.

Sikhs 1539-1708
Nanak and Sikhism Instead of choosing one of his two sons, Nanak, before he died in 1539, selected Angad to be the second Guru. Angad died in 1552, and Amar Das succeeded him. Nanak's son Sri Chand had renounced the world, and his disciples practiced celibacy and austerity. Amar Das declared that the reclusive followers of Sri Chand called Udasis were separate from the active and domestic followers of Nanak's teachings who were called Sikhs, meaning "disciples." Amar Das encouraged the disciples to be physically fit and denounced the use of intoxicants. In his congregations women did not observe purdah, and he appointed three women to be preachers. He urged monogamy and encouraged widow remarriage; he discouraged women from beating their breasts in mourning a relative. Amar Das warned devotees against avarice, selfishness, falsehood, greed, hypocrisy, and worldly desires. When Muslims broke the earthen pitchers of Sikhs drawing water from a common

well, the Guru advised against taking revenge. Instead they spent three years digging a well, which was completed in 1559. Amar Das died in 1574 and chose his son-in-law Ram Das to succeed him. He had a reservoir dug at a place that became Amritsar. The Sikh religion did not grow rapidly. When Ram Das died in 1581, the number of Sikhs had only doubled in the 42 years since Nanak's death. The guru after Ram Das was his eighteen-year-old son Arjun. He converted the religious organization into a government by sending out agents to collect taxes (10% of income) instead of merely accepting contributions. These agents were called masands, meaning "nobles," and they were allowed to keep a portion of what they received. Guru Arjun gave the masands turbans and robes of honor. The money was used for building, and Arjun began living in aristocratic style at Amritsar. He encouraged Sikhs to take up commerce as well as agriculture, and some became rich trading horses, timber, or iron; others became carpenters and masons. The famous Emperor Akbar visited Guru Arjun in 1598. Guru Arjun collected the writings of his predecessors with his own into the Adi Granth, meaning "Original Book." Most of the hymns were by the gurus, but a few were by other saints, such as Nam Dev, Kabir, and Farid. Use of these devotional hymns helped develop greater understanding of the Sikh teachings. The Adi Granth was completed in 1604. Arjun's longest and most popular hymn is Sukhamani, which means "peace of mind" and is often repeated in the morning by Sikhs after the Jap Ji. Sukhamani praises the infinite attributes of God, warns against the five senses, and describes the spiritual path of God's name. God is truth, which is the highest virtue. Humans experience God by true and pure living. Arjun recommended surrendering oneself to the true Guru. God is reality and the only source of well-being. If you sing God's praises, God will take care of you. Muslims complained to Emperor Akbar that the Adi Granth was blasphemous to Islam; but he did not find it so and even contributed 51 gold coins. The growing wealth and power of Arjun made enemies. He antagonized the Lahore financial administrator when he refused to marry his son to Chandu Shah's daughter. Arjun made prayers for fleeing Prince Khusrau, the rebelling son of Jahangir, and gave him money. After the new Emperor Jahangir arrested and partially blinded Khusrau, he summoned Guru Arjun to Lahore. The Guru refused to pay a fine or make any changes to the Adi Granth. So he was tortured in the sun and finally drowned while bathing on May 30, 1606. The property of his family had been confiscated. His brother Pirthi Chand wanted to be guru; but Arjun's son Hargobind became recognized as guru even though he was only eleven years old. Guru Hargobind immediately began wearing two swords and enjoyed hunting and eating meat. He inherited a guard of 52 soldiers, 300 horsemen, and 60 gunners, and he recruited 500 infantry. Hargobind held court and administered justice like a king. Emperor Jahangir ordered Hargobind to pay the outstanding fine of his father Arjun. When he also refused to pay, Hargobind was summoned to Delhi and in 1609 was put under house arrest where Nanak had once lived. Hargobind said he was loyal to Jahangir and was allowed to go hunting with him. The Emperor had Hargobind confined on meager rations in the fort at Gwalior. He was apparently joined by his three wives, who bore him five children before he was released in 1620. Hargobind was given some authority in the Punjab and command over 400 cavalry and a thousand infantry. Pathan mercenaries led by Painda Khan soon joined under his banner. He went with Emperor Jahangir on his last visit to Kashmir. After Shah Jahan became emperor in 1628, Hargobind returned to Amritsar. That year a quarrel over a bird between the hunting parties of Shah Jahan and Hargobind resulted in violence. The Emperor dismissed Hargobind from his office and recalled his Mughal contingent; but the Punjab

viceroy Hakim Alim-ud-din did not punish the Guru. Before the Udasi sect leader Baba Srichand died in 1629, he appointed Hargobind's oldest son Baba Gurditta as his successor, ending the Sikh schism. In 1634 a Mughal force attacked the wedding of Hargobind's daughter Viro. The Sikhs quickly retreated and left the sweets for the imperialists. When they were stuffed, the Sikhs attacked and killed the Mughal commander. After such victories over thousands of imperial troops, some believed that only Hargobind could challenge the Emperor. The Guru sent a disciple to Central Asia for horses, and on the way back the Lahore governor confiscated two of them. After a disciple took the two horses to Hargobind, a Mughal force was sent against him. The Sikhs ambushed and defeated them but lost 1200 men. In a 1635 battle 5,000 Sikhs fought. When the Mughal commander came at Hargobind with his sword, Hargobind killed him. Then he led his followers into the Punjab hills, and the war went on until 1640. Hargobind lived in peace at Kiratpur and died in 1644. Many criticized him for neglecting spiritual ideals and because he did not add one verse to the Adi Granth. Gurditta had died in 1638; of Hargobind's other sons, Suraj Mal was considered too worldly, and Tegh Bahadur was a recluse. So Hargobind was succeeded by Gurditta's 14-year-old son Har Rai. He avoided a confrontation with his older brother Dhir Mal, whom some suspected of having poisoned Hargobind and who claimed to be the seventh guru. Har Rai was one of the spiritual teachers Prince Dara Shukoh visited. When Aurangzeb became emperor, Har Rai responded to his summons by sending his 14-year-old son Ram Rai; but after he capitulated before Aurangzeb and became his courtier, Har Rai excluded Ram from the succession. When Har Rai died in 1661, he was succeeded by his five-year-old son Har Kishan, who died of smallpox in 1664. That year Hargobind's youngest son Tegh Bahadur became the Sikh guru. He composed the following song:
He who grieves not in grief, From avarice, pleasures, and fear is free, And considers gold as good as dust; Who indulges not in slander or flattery, And is immune to greed, attachment, and vanity; Who in happiness and sorrow, self-poised remains, And is indifferent to all praise or blame; Who discards all hopes and desires; Who lives detached from the world, And is not affected by lust or wrath; In such a one shines the Light of God. The man who receives the Guru's grace, Discovers this secret of spiritual life; Saith Nanak: The soul of such a man blends With God, as water mingles with water.2

Several people claimed to be the ninth guru; but the merchant Makhan Shah went to each one and dismissed them until he found Tegh Bahadur. Dhir Mal was especially resentful and sent Shihan and ruffians to assassinate his uncle. Shihan shot a bullet that grazed Tegh Bahadur on the shoulder. Kirpal and others then protected the Guru, and Dhir Mal ordered his men to flee with plundered loot. Makhan Shah arrived with armed men and stormed Dhir Mal's house. Dhir Mal and his supporters begged Tegh Bahadur to forgive them, and Makhan Shah made them leave Bakala. In November 1664 Guru Tegh Bahadur went to Amritsar. Although he was not allowed to enter a Sikh temple, he told Makhan Shah that he would never use force. The women of Amritsar persuaded the priests to change their minds. Tegh Bahadur taught that the world is transient. He began five years of traveling and visited Sikh centers in Mughal India and Assam.

After Aurangzeb's 1669 order to demolish non-Muslim temples and schools, a Sikh temple at Buriya was replaced by a mosque, which the Sikhs then demolished. Tegh Bahadur in the Punjab encouraged the Sikhs to withstand these persecutions. The Emperor visited the Punjab in 1674, and his officials forced many people to convert to Islam. Kashmiri leaders appealed to Tegh Bahadur, who courageously moved into Mughal territory and advised them to announce they would convert to Islam only after he did. Aurangzeb had Tegh Bahadur arrested and taken to Delhi with five disciples. The Guru refused to perform a miracle or convert to Islam. Two disciples escaped, and the other three were tortured to death; one was sawed in two, another was boiled in oil, and the third was cut in pieces. Tegh Bahadur remained firm and offered the miracle of his sacrifice, saying that paper around his neck would not be cut by a sword; so without torture he was beheaded on November 11, 1675. Tegh Bahadur's son, Guru Gobind Singh, made major changes in Sikh traditions during their struggles with the Mughal government. He received both a literary and military education, and he was fond of hunting wild boar. When Sikhs visited him annually, Makhowal became an armed camp. The Kahlur chief complained, and Guru Gobind Singh moved to Sirmur near the border of Garhwal. In 1688 the Garhwal invaded Sirmur, and the Sikhs helped win the bloody battle at Bhangani. The next year Guru Gobind Singh returned to Makhowal and founded Anandpur with better defenses; only those who had fought at Bhangani were allowed to live there. He also fought for Kahlur chief Bhim Chand when he refused to pay tribute to the Mughals; but after the victory when Chand agreed to pay the tribute, the Sikhs plundered one of his villages. The Sikhs at Anandpur deterred Mughal attacks, which were diverted into a campaign against the rebel chiefs in the hills during the mid-1690s. Meanwhile Guru Gobind Singh was in contact with Sikh sangats (groups), who were encouraged to send him money, supplies, and weapons. In 1698 the Sikhs spent six months celebrating the Durga Ashtami festival and Durga's destruction of evil-doers. On the first day of a new year (March 30, 1699) to an assembly of thousands Guru Gobind Singh proclaimed the creation of a new nation. He exhorted the people to destroy their enemies and praised the sword as divine. He called for sacrifice, and one by one five volunteers went into a tent with him. He returned each time with a bloody sword, but goat's blood had been used. The five "beloved ones" were called the Khalsa. The five letters stood for oneself, God, devotion, master, and freedom. The five Ks that Sikhs were to keep at all times are kesh (long hair), kangha (comb), kirpan (sword), kara (steel bracelet), and kachcha (pants). The five Khalsa vows are to refrain from the following: cutting hair or beard, smoking tobacco, eating meat, wearing a cap, and worshiping tombs or relics. The five deliverances promised to disciples are from previous religious practices, past bad deeds, caste requirements, hereditary professions, and caste rituals. The five Sikh rules of conduct he laid down are prayer, helping one another, practicing riding and use of arms, not coveting another's property, and making love only to one's wife. Guru Gobind Singh urged every Sikh to fight against cruelty and tyranny and to help the poor and protect the weak. The Sikh offices of masands (priests in districts) were abolished, and those resisting this were punished or fined. Gobind Singh urged Hindu princes to become Sikhs and challenge the Mughals who abused their daughters. Thus the Sikhs took up the sword. The Delhi viceroy sent 10,000 men under generals Paindah Khan and Din Beg to Anandpur. Paindah Khan was killed, and the hill rajas fled. In 1700 the Sikhs were defeated at Anandpur and retreated to Bhadsali. By 1704 Anandpur had been besieged five times. Lack of provisions and desertions led to a negotiated evacuation on December 21, but amid a rainstorm the imperial army captured the departing Sikhs and forced them to convert. Guru Gobind Singh and his two older sons escaped with forty followers, but they were besieged at Chamkaur. After the attack killed most of the Sikhs and Gobind's two older sons, the five remaining Sikhs ordered the Guru to flee. Disguised in Mughal uniforms, he and three disciples escaped. In a village

Gobind Singh changed into the blue clothes of a Sufi. The Guru's two younger sons refused to convert and were beheaded on December 27, 1704. The Guru fled 1500 miles and replied to a summons from Aurangzeb that because of his persecutions it was lawful to take up the sword. At Talwandi he completed the Adi Granth by adding 116 hymns composed by his father Tegh Bahadur. There he received another letter from the Emperor and decided to return; but Aurangzeb died on March 3, 1707. The Guru asked his successor Bahadur Shah to punish Vazir Khan for having executed his young sons; the new Emperor postponed this but invited him to reside at Agra with an allowance. Guru Gobind Singh stayed a year with Banda Bahadur, who went to the Punjab to chastise Vazir Khan of Sirhind. Vazir Khan sent two boys who stabbed the Guru, and he died of his wounds on October 7, 1708. Having no surviving children and wanting to avoid feuds, before he died, he declared that the Khalsa was to care for God and that the Adi Granth was to be their guide.

Notes
1. Quoted in The Mughul Empire, p. 274 from History of Aurangzeb by J. N. Sarkar, Volume 3, chapter 34, appendix 6. 2. Adi Granth: Sorath, p. 633 quoted in Guru Tegh Bahadur by Trilochan Singh, p. 137.

Marathas and the English Company 1707-1800


Mughal Decline and Maratha Rise 1707-48 Afghan Invasions, Sikhs, and Marathas 1748-67 French, English, and Clive 1744-67 Marathas and Hastings 1767-84 Marathas and Cornwallis Reforms 1784-1800 Sikhs and North India 1767-1800 Tibet and Nepal 1707-1800 Sri Lanka 1707-1800 This chapter has been published in the book INDIA & Southeast Asia to 1800. For ordering information, please click here.

Mughal Decline and Maratha Rise 1707-48


Aurangzeb's Intolerant Empire 1658-1707 Before he died on March 3, 1707, Aurangzeb wrote a will hoping that his Mughal empire would be divided between his three sons with Mu'azzam governing in Kabul, A'zam in Gujarat, and Muhammad Kam Baksh in Bijapur; but instead they followed his own example and fought. A'zam was supported by imperial vizier Asad Khan and immediately proclaimed himself and marched toward Agra. Mu'azzam was 1400 miles away; but he declared himself Bahadur Shah and in June arrived with his army at Agra, meeting his son Muhammad Azim, who had come from Bengal and secured the imperial treasure of 240,000,000 rupees. At Jajau, where Aurangzeb had defeated Dara Shukoh 49 years before, each side lost 10,000 men. Bahadur Shah won because A'zam Shah's army scattered; he and his two sons were killed. In May 1707 A'zam let the detained Maratha prince Shahu leave. He was Shambhuji's son and challenged the leadership of the widow Tara Bai and Rajaram's son Shivaji II. Diwan Balaji

Vishwanath supported Shahu in the battle at Khed. Tara Bai and her son fled to Karnatak and settled in Kolhapur. Shahu would remain chhatrapati (king) of the Marathas until he died in 1749, encouraging agriculture, low taxes, and religious toleration but letting his peshwa govern. In 1710 Chandrasen Jadhav led the Tara Bai faction in the Maratha civil war that ravaged the southern provinces, but they were defeated by Balaji Vishwanath, whom Shahu appointed peshwa in 1713. Because of Maratha rebellions, Bahadur Shah had difficulty collecting taxes in the Deccan, and revenues from the northern provinces were also interrupted. Ajit Singh of Marwar, Jai Singh Kachhwaha of Amber, and Rana Amar Singh Sisodia of Mewar formed a confederacy in the Deccan to oppose Mughal rule. Bahadur Shah with his army occupied Amber in January 1708 and replaced Jai Singh with his more loyal brother Vijai Singh. Then his imperial troops seized the Marwar capital at Jodhpur, as Ajit Singh surrendered and was restored to his previous rank. A qazi and mufti were appointed to enforce Islamic law, and imperial officers were ordered to destroy temples, rebuild mosques, and collect the jiziya tax on non-Muslims. Kam Baksh had also crowned himself but remained in the Deccan. So in May 1708 Bahadur Shah marched south with an army of 300,000, though Ajit Singh and Jai Singh escaped to Rajasthan. Kam Bakhsh alienated supporters by his cruel suspicions and confiscation of properties. Negotiations failed, and near Hyderabad the greatly outnumbered Kam Bakhsh and his two sons were also defeated and killed by Bahadur Shah's forces. Rana of Mewar helped Ajit Singh and Jai Singh regain their capitals, and together they besieged Ajmer. Sikh Guru Gobind Singh supported Bahadur Shah and wanted him to punish Vazir Khan of Sirhind for having executed his two younger sons. After Gobind Singh was murdered by two agents sent by Vazir Khan in 1708, the Guru's loyal Banda Bahadur assembled angry Sikhs into an army and massacred Muslims in Punjab towns on their way to Sirhind, which they also plundered in 1710 after thousands of peasants overcame Vazir Khan's cavalry. Banda proclaimed himself the true padishah (sovereign) and issued Sikh coins. His army took over most of the Punjab, but thousands were killed on both sides in their failed attempt to take Lahore. A Mughal army besieged the Sikhs at Lohgarh, but Banda escaped to the Sarmar hills. He and the Sikhs came back to take Pathankot and Gurdaspur in November 1711, and by March 1712 they had recovered Sirhind and Lohgarh. Emperor Bahadur Shah came to Lahore to suppress the Sikhs. He also stirred up protests of a hundred thousand Sunnis there, because he added the name 'Ali to the Friday prayers. While he was dying in early 1712, Bahadur Shah kept his four sons near him. His second son Azim-ush-Shan had acquired the largest fortune from Bengal and Bihar and thus had the largest army. However, Zulfiqar Khan had joined Bahadur's side and become viceroy of the Deccan. He formed a coalition of the other three princes with the plan that Rafi-ush Khan would rule at Kabul and Jahan Shah in the Deccan under the oldest Jahandar Shah in Sind with Zulfiqar as vizier at Delhi. Thus the most powerful prince Azim-ush-Shan was defeated and fled, dying in quicksand. Then Zulfiqar Khan joined with Jahandar Shan to defeat and kill his other two brothers, enthroning him near Lahore on March 29, 1712. Zulfiqar Khan had the power and made Daud Khan Panni viceroy of the Deccan as Jahandar's foster brother Kokaltash Khan was ignored. Zulfiqar Khan imprisoned and confiscated the property of dozens of nobles who had supported the dead brothers, and two emirs were publicly executed. He made concessions to the Rajputs and abolished the jiziya. Ajit Singh and Jai Singh were promoted, and Shivaji II was given a noble rank. Emperor Jahandar Shah was criticized for drinking and favoring his low-born wife Lal Kunwar and her relatives with lavish expenses. He began intriguing with Kokaltash Khan. Collecting revenue was difficult and became more corrupt. Zulfiqar Khan and his officials ignored laws and were susceptible to bribes. Jahandar's troops remained unpaid, and inflation was rampant. Most of the revenue came from Bengal, where Azim-ush-shan's son

Farrukh Siyar was supported by the Sayyid brothers Husain Ali and Abdullah Khan of the Baraha clan. They marched an army west and scattered a large army led by Jahandar's inexperienced son Azz-ud-din. Having no money to pay soldiers, Zulfiqar Khan passed out golden and silver vessels and jewels from the palace, raising 40,000 cavalry. In January 1713 the Turani contingents refused to fight, and Zulfiqar Khan fled toward Delhi. Farrukh Siyar claimed the throne and named Abdullah Khan vizier and his brother Husain Ali chief military paymaster (bakhshi). When Farrukh Siyar arrived, he had Zulfiqar Khan, Jahandar, Lal Kunwar, and several nobles executed. Three Timurid princes, including his own brother, were blinded and imprisoned. For the next six years the Mughal empire was torn by factions. Jai Singh agreed to govern Malwa, but Ajit Singh rejected Thatta (Sind). Farrukh Siyar sent Husain Ali to bring Ajit Singh to court but secretly sent a message that Ajit Singh would be rewarded for killing Husain Ali. Instead, Ajit Singh made a treaty with Husain Ali, agreeing to govern Thatta. The Emperor entitled Nizam-ul Mulk and made him viceroy of the six Deccan provinces, which he reformed by using troops to keep away Maratha tax collectors and raiders. At court Farrukh Siyar diverted funds for troops to attack the Sayyid brothers. In 1714 Abdullah and Husain Ali joined their Baraha army in Delhi. After negotiations, Farrukh Siyar agreed to send Mir Jumla to govern Bihar; Husain Ali became governor of the Deccan; and Abdullah Khan stayed in Delhi as vizier. Nizam-ul Mulk would not help Farrukh Siyar against the Sayyids and lost his estates. Mughal precedent fell as Husain Ali gained the authority to appoint and dismiss all officials. The Emperor ordered Daud Khan Panni to kill Husain Ali; but his cavalry were outnumbered, and he was killed in the battle. Suspicion was so great that Abdullah was accompanied in the streets by at least 3,000 cavalry. Revenues were leased to the highest bidders, and Farrukh Siyar tried to revive the jiziya, which provoked more Hindu opposition. In 1714 Sirhind faujdar Zain ud-din Ahmad Khan attacked 7,000 Sikhs near Rupar and sent a hundred of their heads to Delhi. Yet Banda Bahadur led 14,000 Sikhs toward Sirhind. Farrukh Siyar sent Qamar-ud-din Khan with 20,000 troops from Delhi and ordered Kashmir governor Abdus Samad Khan to besiege the Sikh fortress at Gurudaspur in 1715. Banda retreated into a fortress that could only hold 1,250 men, while the other Sikhs fled or were killed. After eight months many had died of hunger; others near death were beheaded by the Mughals, who took some 200 prisoners. On the way to Delhi the imperial forces carried on their spears 2,000 Sikh heads with long hair, and Zakariya Khan captured more to make the number of prisoners 740. At Delhi in March 1716 a hundred Sikhs were beheaded each day for one week. Banda and his 26 officials were tortured for three months. Then Banda was brutally killed, and the others were beheaded. Before he died, Banda said that he was a scourge in the hands of God to punish the wicked; but he was now paying for his own crimes against the Almighty. Banda had practiced socialism by distributing all wealth among his followers and by abolishing the zamindari rent system. He tolerated all religions and had many followers who were poor Hindus and Muslims, though he was greatly hated by many Muslims for his raiding. He also opposed the use of all drugs including wine, tobacco, and bhang (marijuana). Farrukh Siyar ordered that every Sikh found must convert to Islam or be put to the sword, and this order was obeyed for a while in Sirhind, Lahore, and Jammu. During this persecution some Sikhs robbed, others shaved off their beards, and some by hiding or being peaceful escaped punishment. Mir Jumla could not raise enough money in Bihar to pay his troops, who revolted and followed him back to Delhi. The angry Emperor took away his titles, but Abdullah Khan resolved the situation by getting Mir Jumla appointed as qazi (judge) of Lahore. Abdullah also granted the English trading rights. The Jats, who had raided both armies during the civil war, continued to rebel. The Emperor sent Jai Singh to besiege them at Thun in 1716; but vizier Abdullah Khan accepted a bribe and made a treaty with Jat leader Churaman. Husain Ali Khan was trying to control the Marathas in the Deccan but found that the Emperor's letters were encouraging their leaders to attack him. So in

1718 the Sayyid brothers made a treaty recognizing the Maharashtra territory of Shahu and the Marathas in exchange for ten million rupees tribute and 15,000 Maratha troops loyal to Husain Ali. Farrukh Siyar refused to ratify the agreement, but Husain Ali ignored this and other imperial orders. Farrukh Siyar called on Ajit Singh from Gujarat, Nizam-ul Mulk from Moradabad, and Sarbuland Khan from Bihar, and they brought 70,000 troops to Delhi; but after delays they left or joined the vizier. Mir Jumla returned from Lahore but also sided with Abdullah. The Emperor had only Jai Singh and his 20,000 Rajputs. Husain Ali Khan marched north with 25,000 of his own forces and 10,000 Maratha horsemen under his pay, since Peshwa Balaji Vishwanath had agreed to a treaty with the Sayyids. In a complicated negotiation Farrukh Siyar and the Sayyids agreed to release each other's political prisoners and dismiss their forces in February 1719; but after an angry meeting in the palace, Farrukh Siyar retreated into his harem while Abdullah Khan took over the fort. After a bloody street battle in which 1500 Marathas were killed, the Sayyid brothers chose Bahadur Shah's grandson Rafi-ud-darjat as the new emperor. Farrukh Siyar was blinded immediately and strangled in prison two months later. Rafi-ud-darjat died in June of tuberculosis and was replaced by his older brother Rafi'-ud-daula as Shah Jahan II; but he was addicted to opium and also died of illness in September 1719. The powerful Sayyid brothers made Shah Jahan's 18-year-old son Emperor Muhammad Shah (r. 1719-48). They tried to conciliate the factions; but they were Indian Muslims and were resented by the Irani nobles from Persia and the Turani aristocrats from central Asia. Ajit Singh's widowed daughter, who had converted to Islam to marry Farrukh Siyar, was allowed to leave the harem and return to her home and religion. When the Sayyids tried to transfer Turani emir Nizam-ul Mulk from his appointment as governor of Malwa, he marched on Delhi, appealing to other nobles. Their army defeated the Sayyid-Maratha coalition in August 1720 at Shakarkhedla. After Husain Ali Khan was assassinated, Muhammad Shah joined the opposition that defeated and later executed Abdullah Khan. For deserting this Sayyid, Muhammad Khan Bangash was made the governor of Allahabad. Jai Singh of Amber and Girdhar Bahadur persuaded the new emperor to abolish the jiziya tax. Nizam-ul Mulk went back to govern the Deccan and defeated resistance. Various conflicts greatly weakened the Mughal empire, and many regions became independent. Awadh (Oudh) had fifteen governors in thirteen years before Muhammad Shah appointed Sa'adat Khan governor in 1722; after defeating and killing Mohan Singh in 1723, he acted independently. Muhammad Shah dismissed Ajit Singh from governing Gujarat and Ajmer; but after Ajit's murder by his son Bakht Singh in 1724, he recognized his son Abhay Singh, who governed Marwar until his death in 1748. Nizam-ul Mulk returned to Delhi as vizier in January 1722. He tried to remove the corruption from the court and reform the tax system; but his attempt to reimpose the jiziya tax was opposed by the Hindu nobles. Disgusted with court squabbles, Nizam-ul Mulk left Delhi again in December 1723 to return to the Deccan. His enemies persuaded the Emperor to write secretly to urge Hyderabad governor Mubariz Khan to attack him; but Nizam-ul Mulk made an alliance with the Marathas, and in 1724 they defeated and killed Mubariz Khan at Sakharkhanda in Berar. The next year Nizam-ul Mulk took over Hyderabad. Thus he became essentially independent and was later recognized by the Mughal emperor. After Nizam-ul Mulk supported the claim of Shahu's Maratha rival Shambhuji, Peshwa Baji Rao I (r. 1720-40) avoided pitched battles and ravaged the country, starving the Nizam into accepting a 1728 treaty that recognized the six territories of Raja Shahu in the Deccan. When Abdus Samad Khan was transferred to Multan in 1726, his son Zakariya Khan replaced him as Punjab governor and hunted down Sikhs until he suggested the Emperor give their leader a title in 1733. Kapur Singh was chosen nawab and was given a jagir (tax income) of 1,000,000 rupees. The army of the elder Sikhs was called Budha Dal, and the army of younger ones Taruna Dal. The

Sikhs continued to rebel against the Mughal government, and the jagir was confiscated in 1735. After an imperial army of 7,000 attacked Amritsar, the Taruna Dal joined forces and defeated the Mughal army. In 1729 Bundelkhand's Chhatrasal asked Peshwa Baji Rao for aid, and the Marathas defeated Muhammad Khan Bangash, taking more control after Chhatrasal died two years later. Shambhuji was defeated in 1730 and agreed to recognize Shahu's sovereignty for part of Konkan and Karnatak, and together in 1731 they defeated and killed Khande Rao's son Trimbak Rao in Gujarat. Abhay Singh tried to fight the Marathas but had to leave Gujarat in 1733. Despite his efforts and earlier ones by Nizam-ul Mulk and Sarbuland Khan, Gujarat was overrun by the Marathas and was lost to the Mughals by 1737. Baji Rao invaded Malwa in 1732. The Marathas captured Hindaun and Sambhar, and in 1735 the Emperor recognized Baji Rao as the governor of Malwa. After a revolution on the island of Janjira in 1733, the Maratha navy made the Sidi accept a treaty in 1736 with dual government. Under Baji Rao each Maratha jagir district was jointly held by two Maratha chiefs. Murshid Quli Jafar Khan had been administering and collecting taxes in Bengal and Orissa since 1701. He was promoted in 1713 and governed until his death in 1727. In 1714 he crushed the last Hindu kingdom in Bengal. In his last fifteen years he sent an average of 10.5 million rupees annually to Delhi, accumulating six million rupees for himself. The new Bengal capital Murshidabad was named after him. In 1727 his son-in-law Shuja-ud-din Muhammad Khan, the deputy governor of Orissa, succeeded in Bengal and Orissa for the Mughal emperor. After his death in 1739 his son Sarfaraz Khan was defeated by Bihar deputy governor 'Alivardi Khan, and in 1740 Emperor Muhammad Shah had to recognize the virtually independent 'Alivardi Khan as governor of Bengal, Bihar, and Orissa. Probably the most outstanding leader who remained loyal to the Mughal emperor was Jai Singh, who was appointed governor of Surat in 1721 and Agra the next year. Sent to suppress the Jats for having supported the Sayyid brothers, he captured their stronghold at Thun. Churaman committed suicide, and the Jats returned to their farms. Hoping to prevent their raiding, he gave the Jat chief Badan Singh the job of collecting duties on highways. Jai Singh served as an intermediary between Muhammad Shah and the Rajput rulers. He built up the new city of Jaipur and sponsored learning with research centers there and at Mathura, Banaras, and Ujjain, patronizing influential scholars and literature. He supported inter-caste dining and tried to stop female infanticide by trying to limit how much fathers spent on their daughters' marriages. Jai Singh of Amber governed Malwa 1729-37 except for 1730-32 when Muhammad Khan Bangash fought the Marathas. Jai Singh made peace with the Marathas by sharing with them the money Delhi sent for defending the province. Sa'adat Khan complained that Jai Singh was ruining the empire. After negotiations in which Maratha peshwa Baji Rao asked for too many concessions the Mughal emperor would not grant, Baji Rao marched his army toward Delhi but refrained from attacking the capital. Muhammad Shah called on Nizam-ul Mulk, whose army of 35,000 was doubled when he was joined by Sa'adat Khan's troops and Rajput and Bundela forces. However, the Peshwa's army of 80,000 invaded Malwa and surrounded them at Bhopal. In January 1738 Nizam-ul Mulk signed another treaty in which more tribute and the rest of Malwa were granted to the Marathas. In 1737 the Marathas attacked the Portuguese on the west coast. Bassein capitulated in 1739 after each side suffered about 5,000 casualties. In the 1740 treaty the Portuguese ceded the northern province except for the port of Daman. In 1739 Sa'adat Khan was succeeded in Awadh by his son-in-law Safdar Jang, who declared complete independence. In December 1739 Baji Rao invaded the Deccan with 50,000 men; but Nasir Jang's army of 10,000 defeated them in a pitched battle, and the Marathas gave up their claims in the Deccan. Peshwa Baji Rao I died in 1740 and was succeeded by his son Balaji

Rao. Because of the factions at court, Jai Singh remained neutral during the invasion by Nadir Shah's Persians; but after Delhi was plundered, the Mughal empire had little authority beyond Agra and Delhi. In 1722 Afghan rebels led by Mir Mahmud defeated the Safavid dynasty of Persia and ruled there until they were defeated in 1729 by Nadir Quli Beg, who became the Persian shah in 1732. His army of 80,000 besieged Qandahar in 1737. Meeting little Mughal resistance, Nadir Shah moved on in 1738 to capture Ghazni and Kabul. After his envoy was killed at Jalalabad, he sacked the town. Nasir Khan tried to stop the Persians in the Khyber Pass with 20,000 Afghans; but Nadir Shah's veteran army forced them back. After occupying Peshawar, the Persians began plundering the country and crossed the Indus River. Lahore governor Zakariya Khan had no support from the Mughal emperor and surrendered in January 1739; after paying Nadir Shah two million rupees, he was reinstated. Nadir Shah sent out 7,000 Kurdish cavalry as scouts from Sirhind. The Mughals assembled an army of about 75,000, but Mughal arrows were no match for Persian bullets. After Sa'adat Khan returned from fighting the pillaging Kurds, his baggage was plundered. He went to fight the Persians; but he was only supported by some 9,000 cavalry, and after being wounded he was captured. He advised Nadir Shah to negotiate with Nizam-ul Mulk, and they agreed on an indemnity of five million rupees with no territorial acquisitions. When Muhammad Shah promoted Nizam-ul Mulk to mir bakhshi (military pay-master), Sa'adat Khan resented it and advised Nadir Shah he could get twenty million rupees and jewelry in Delhi. Nadir Shah took Nizam-ul Mulk and Muhammad Shah into custody and made them agree to escort the Persians into Delhi. When threatened with corporal punishment if they did not reveal the treasures, the two agreed to commit suicide; Sa'adat Khan took poison, but Nizam-ul Mulk did not and escorted Nadir Shah into Delhi. Disturbances led to Persian casualties, and Nadir Shah sent troops to quell the riots; after a shot missed him but killed an officer, he ordered a massacre in Delhi. About 20,000 people were slaughtered, and several hundred women committed suicide to avoid being enslaved. Treasure estimated from thirty to seventy million rupees was taken from the capital, including the famous Peacock throne, Koh-i-nor diamond, and an illustrated Persian manuscript on Hindu music. The Mughals ceded all territory west of the Indus River, and Nadir's army also took away 300 elephants, 10,000 horses, and 10,000 camels. Before leaving, Nadir Shah advised Muhammad Shah on government and warned him that Nizam-ul Mulk was too ambitious. On their long march through the Punjab the Persians' loot was often plundered by Jat peasants and Sikhs. After Nadir Shah's invasion, Jai Singh tried to govern Malwa; but he ceded it to the Marathas in 1741. That year Maratha peshwa Balaji helped Nizam-ul Mulk to suppress a rebellion by his second son Nasir Jang in the Karnatak. Nizam-ul Mulk took his son prisoner but reinstated him two years later. After the rebellion, Nizam-ul Mulk used his army of 280,000 to pacify Karnatak. He maintained good relations with the Europeans trading on the Coromandel coast. Like his father Baji Rao I, Balaji Rao (r. 1740-61) was only about twenty years old when he became the peshwa for Maratha chhatrapati Shahu. Disputes over the thrones in the Rajput states at Jaipur, Jodhpur, Kota, and Bundi called upon the Marathas to intervene in 1740 and help destroy Mughal authority in Rajputana. Yet in the confusion conflicts festered between Marathas. In 1741 Balaji led the Maratha campaigns in Bihar and Bengal. When he drove Raghuji Bhonsl's Maratha forces out of Bihar in 1743, Shahu ordered them to stay in separate regions. Balaji was given Malwa, Agra, Ajmer, Allahabad, and most of Bihar, while Raghuji was assigned Bengal, Orissa, Awadh, and part of Bihar. Karnatak nawab Dost Ali tried to expand his realm. His son Safdar Ali and son-in-law Chanda Sahib took over Trichinopoly and Madura; but the Marathas defeated them at Tanjore. In

1741 Marathas from the north killed Dost Ali, took over Trichinopoly, and captured Chanda Sahib, imprisoning him for seven years. Safdar Ali succeeded his father but in late 1742 was murdered by his cousin Martaza Ali, who was replaced by Anwar-ud-din Khan the next year. After Persian Nadir Shah took over Afghanistan and invaded India in 1739, 'Ali Muhammad Rohilla (r. 1721-48) gathered a cavalry of about 40,000 Afghans and expanded his territory to include Muradabad, Kumaun, and Bijnor. In 1745 he dismantled fortifications at Bangarh to accept a Mughal position; but he declared his independence before he died in 1748. Two of his sons were still hostages and had been moved to Abdali's Qandahar, and so he was succeeded by his third son, the dissolute Sadullah. Vizier Safdar Jang got Bangash chief Qaim Khan to attack the Afghans, but he was shot dead in the losing battle. Dal Khalsa Sikhs were organized into eleven major communities, each called a misl, which means equal or alike. The largest group was the Bhangi who liked that drug (cannabis). In 1745 Zakariya Khan was succeeded by his son Yahiya Khan, who continued the persecution. Lahore diwan Lakhpat Rai was sympathetic with the Sikhs until his brother was killed; then he vowed to exterminate them. In his 1746 campaign his forces killed about 7,000 Sikhs and took 3,000 prisoners, executing them in Lahore. The next year Shah Nawaz Khan defeated his brother Yahiya in a civil war and put Lakhpat in prison. Shah Nawaz chose the Sikh Kaura Mal as his diwan; but when the Mughals considered him a usurper, he appealed to Afghanistan's Ahmad Shah Abdali.

Afghan Invasions, Sikhs, and Marathas 1748-67


After Nadir Shah was assassinated in 1747, Ahmad Shah Durrani of the Abdali clan proclaimed himself king in Afghanistan, taking control of Qandahar, Kabul, and Peshawar. Ahmad Shah Abdali invaded India with 12,000 veterans, but after seizing Lahore in January 1748 he was defeated in March near Sirhind by Mughal prince Ahmad Shah and Muin-ul-mulk (Mir Mannu), who was named governor. That year the Sikhs ousted the Mughals from Amritsar and built the fort Ram Rauni. The aging Kapur Singh resigned, and Jassa Singh Ahluwalia became the Sikh commander. Muin-ul-mulk besieged the Sikhs for three months until Ahmad Shah Abdali invaded again in December 1748. When Abdali was recognized as ruling territory west of the Indus, he agreed to depart. Shah Nawaz Khan was appointed governor of Multan and challenged Muin-ul-mulk with an army of 15,000. Kaura Mal mediated an alliance, and the Sikhs were granted a jagir (tax district) of twelve villages. Ahmad Shah Abdali returned to Lahore in 1751 and demanded tribute from Muinul-mulk. Sikhs were on his side, but the Afghans defeated them and conquered the Punjab and Kashmir, forcing Mughal emperor Ahmad Shah to cede territory up to Sirhind. After Madho Singh invaded Jaipur to collect money for the Marathas, the Rajputs rebelled and massacred his troops in January 1751. That year other Marathas drove the Rohillas into the hills and sacked their entire country, taking over half the Bangash territory in the Doab. In 1752 Ahmad Shah Abdali sent Abdullah Khan Ishaq Aqasi with 15,000 Afghans into Kashmir, where Abul Qasim Khan had recently replaced the war hero Abu Barakat Khan; but Abul Qasim had ruled so tyrannically that appeals were made to Abdali. The Afghans defeated the Kashmiris in fifteen days as their commander defected. Ishaq Aqasi ruthlessly extorted money and appointed his deputy Khwaja Abdullah Khan; but he was assassinated after four months. The secretary Sukhjewanmal (r. 1753-62) became raja (king) and was the first Hindu to rule Kashmir for four hundred years and the only one under the Pathan domination of Abdali and his successors that lasted until 1819. Ishaq Aqasi came back with 30,000 men, but Kashmiris defending themselves defeated them. Sukhjewanmal alienated Muslims by banning cow-slaughter, and he provoked Abdali by recognizing Mughal emperor Alamgir II; but he governed for nine years. In 1766 Abdali sent Khurram Khan to replace a tyrannical governor of Kashmir.

Nizam-ul Mulk and Emperor Muhammad Shah both died in 1748. Ahmad Shah (r. 1748-54) was 22 years old when he succeeded his father as the last Mughal emperor with any real power; but having been brought up in a harem, he lacked education and experience. He appointed the Irani Safdar Jang vizier but listened mostly to the illiterate eunuch Javid Khan, who took control. Nobles were revolted by his corruption and usually kept their revenues; pay for imperial employees fell behind by 14 months and more. Zamindars usurped lands, and the Marathas took over more territory. Safdar Jang as a Shi'a had much opposition at court; after an assassination attempt, he moved his tents outside of Delhi. From late 1749 to 1752 he spent much time away trying to subdue Rohilkhand. The chief bakshi Salabat Khan came back from his Rajput expedition in 1750 with 18,000 troops demanding pay. Dismissed and imprisoned by Javid, Salabat sold all his property to pay what he could and lived in poverty like a dervish. Javid made the Turanis Ghazi-ud-din chief bakshi and Intizam-ud-daula in charge of Ajmer. After making an alliance with the Jat leader Suraj Mal, Safdar Jang was wounded in the neck while fighting against Ahmad Khan's Bangash, who then besieged Allahabad and invaded Safdar's province of Awadh in 1751. Safdar Jang dismissed his Maratha allies and went back to Awadh; its governor Naval Rai had been killed fighting the Bangash Afghans. After recovering, Safdar paid Marathas and Jats to join him invading Rohilkand. When Emperor Ahmad Shah asked his vizier to bring Marathas to fight off the next Afghan invasion, he made a treaty in which Ahmad Khan Bangas promised to pay the debt Safdar Jang owed to the Marathas. Safdar Jang made a defensive treaty with Peshwa Balaji, offering the Marathas one-fourth of imperial revenues in the Punjab, Sindh, Aurangabad, and Gujarat. Safdar Jang arrived with 50,000 Marathas in April 1752; the Marathas foraged around Delhi until Javid Khan paid them to leave. When Javid would not let Safdar Jang punish Balaram (Balu) Jat for having plundered Sikandrabad, Safdar had Turkish soldiers murder Javid. Safdar antagonized nobles by taking over their tax revenues, and he made the mistake of appointing young Imad-ul-mulk as chief bakshi. Imad won over the Emperor, plotted with the queen mother, and got Safdar Jang dismissed. Salabat Khan urged Safdar to fight a civil war that lasted six months. Rohillas led by Najib Khan made the difference; Suraj Mal mediated a peace, and Safdar Jang went back to Awadh in November 1753. Pay for the imperial army of 80,000 was seven months in arrears, and salaries of Mughal officials and servants were 32 months behind. The Emperor paid paymaster Imad-ul-mulk 1,500,000 rupees, but he kept the money for himself. Imad then sent Aqibat Mahmud to arrest the Emperor and vizier while the palace and crown lands were plundered. Imad's allied Marathas attacked the imperial camp with 20,000 troops. As soon as Ahmad Shah made Imad vizier in June 1754, he was replaced and imprisoned; Alamgir II was proclaimed emperor. Raghunath demanded money for the Marathas from the Delhi government, but they could not pay; starving soldiers rioted in the streets and plundered the wealthy. Jats and Gujars usurped imperial lands south of Delhi. Shahu died in 1749 and was succeeded by Tara Bai's grandson Ram Raja on the Maratha throne, but Peshwa Balaji defeated Tara Bai and Damaji Gaikwar, arresting the young monarch and keeping him a prisoner in the palace. In 1753 the Marathas tried to collect tribute from the Rajputana states but were defeated by the Jats the next year. They marched toward Delhi and helped Imad-ul-Mulk (Ghazi-ud-din the younger) in a six-month civil war to depose the Mughal emperor Ahmad Shah Bahadur, install 'Alamgir II, and become his vizier. Imad-ul-Mulk was also aided by Najib Khan and the Rohillas, and he got the Sunnis to turn against Shi'a Safdar Jang by calling him a heretic. The Marathas under Balaji Baji Rao hired mercenaries, adopted western warfare methods, and allowed chiefs to use predatory warfare that ravaged Hindus as well as Muslims. The Marathas made a strategic error when they joined with the British to destroy the navy of Tulaji Angria in 1756, and the next year they exacted tribute south of the Krishna River, invading Bednore and Mysore. Malhar Rao Holkar and Raghunath Rao (Ragoba) led campaigns in the north and won over

the Jats and the Doab. Since 1753 Peshwa Balaji had been campaigning in Karnatak to collect tribute and establish Maratha authority. In 1760 Marathas led by Sadashiv Rao Bhau invaded Udgir and defeated the Nizam forces by taking Burhanpur, Daulatabad, Ahmadnagar, and Bijapur. In the Punjab Muin-ul-mulk went back to trying to suppress the Sikhs in 1753, but he died in November. After his infant sons were appointed and one died, his widow Mughlam Begum took power in May 1754. The new emperor Alamgir II appointed Momin Khan governor of Lahore. Nobles, resenting Mughlam's eunuchs and paramours, revolted. She seized their leader and had him beat to death, but Khwajah Mirza Jan took over Lahore and put her in prison. She appealed to the Afghan Abdali, who sent a force led by Khwajah Ubadullah Khan; he restored her for three months before confining her and ruling himself. He plundered his subjects and was replaced a few months later by Momin Khan and Adina Beg in 1756. Mughlam Begum called on Abdali again, and Ubadullah Khan took control. During this confusion Abdali was also invited back by Emperor Alamgir and Rohilla chief Najib Khan. So Abdali entered India again, harassed by marauding Sikhs; but this time the Afghans plundered Delhi in January 1757. Punjab, Kashmir, Sind, and Sirhind were ceded to him; but after raiding the Jat country south of Delhi, Abdali departed, leaving Najib Khan in Delhi and his son Timur Shah as viceroy at Lahore with his general Jahan Khan as vizier. Sikhs rebelled, but Jahan Khan defeated them at Amritsar and desecrated their shrine. The Marathas ousted Najib and made a treaty with Imad-ul-Mulk in June 1757 that doubled their share to half of all the revenues they collected in Mughal dominions. Marathas led by Raghunath Rao invaded Rajputana and plundered old Delhi in August, making peace with the Rohillas the next month. Then 50,000 Maratha troops entered the Punjab in 1758, driving the Afghans out of Sirhind and Lahore. They appointed Adina Beg Khan their viceroy; but after they left, his death brought chaos to the Punjab. The Sikhs offered zamindars protection (rakhi) for one-fifth of the rent. The Afghan army attacked them at Kartarpur and Amritsar, but the Sikhs joined with Adina Beg in an army of 25,000 to defeat the Afghans near Mahilpur in December 1757. Sikhs allied with the Marathas and plundered Sirhind and Lahore. Raghunath's army left Lahore in May 1758; Adina Beg tried to suppress the Sikhs, but he died in September. The Marathas appointed Dattaji Sindia, and in August 1759 he sent Sabaji Sindia to push back the Afghan invasion of Jahan Khan, who came back two months later, forcing Sabaji to retreat from Lahore so that Dattaji could aid the peshwa in getting money from Bengal. Dattaji's attempt to build a bridge across the Ganges was sabotaged by Najib-ud-daula, who invited Abdali's invasion and secretly organized Mughal nobles. In 1758 Imad had expelled crown prince Ali Gauhar from Delhi, and he took refuge in Awadh with Shuja ud-daula. In November 1759, Imad-ul-Mulk sent men who murdered Emperor Alamgir II and former vizier Intizam. Shah Jahan II was proclaimed emperor. The next month Ali Gauhar crowned himself Emperor Shah Alam II and appointed Shuja ud-daula his vizier; but his invasion of Bihar failed. The assassination of Alamgir II motivated Abdali to advance toward Delhi. Dattaji tried to stop him but was killed in January 1760. The Afghans plundered old Delhi, and Abdali campaigned against Jats and Marathas. Two months later near Sikandarbad the Afghan general Jahan Khan routed the Marathas led by Malhar Rao. The Marathas fled from the invading Afghans, who would not agree on a peace treaty because of Peshwa Balaji's exorbitant demands. The ailing Peshwa gave command to the Udgir victor Sadashiv Rao instead of Raghunath Rao. In contrast to Shivaji's forces a century before, this Maratha army was accompanied by retinues, wives, and luxurious tents. The Marathas captured Delhi in August 1760; but they lost the support of Suraj Mal and his Jats when they plundered palaces, tombs, and shrines that the Persians and Afghans had respected. In October, Sadashiv Rao imprisoned the puppet Shah Jahan III. While the Marathas were taking and

plundering the fort at Kunjpura from 10,000 Rohillas, Abdali's Afghan army crossed the Jumna River to cut off Maratha supply lines. In December, 20,000 foraging camp followers were slaughtered. The climactic battle between the Marathas and the Afghans took place at Panipat in January 1761. Half of the 60,000 on the Afghan side were Rohillas, Bangash, and Mughals. The Maratha army had 45,000 men, but hundreds were dying every day of hunger and disease. The starving Maratha army left their defenses to fight a desperate battle. The victorious Afghans enslaved women and children, taking 50,000 horses, 200,000 cattle, 500 elephants, plus money and jewelry. Only onefourth of the Maratha army returned to the Deccan. Peshwa Balaji retreated to Puna, where he died in June 1761. The Maratha confederation was shattered as local chiefs regained control-Mahadji Sindia in Gwalior, Raghuji Bhonsle in Nagpur and Berar, Malhar Rao Holkar in Malwa, and Damaji Gaikwar in Gujarat. Abdali named 'Alamgir II's son 'Ali Gauhar emperor in Delhi as Shah 'Alam with Imad as vizier and Najib-ud-daula as Mir Bakshi (military commander). The Afghan troops were two years behind in their pay and insisted that Abdali leave India before the hot summer, and they refused to go to Mathura, where hundreds had died of cholera four years before. His retreating army was followed and plundered by the Sikhs, who were reported to have freed about 2200 Hindu women. After the Marathas' disaster at Panipat, Nizam 'Ali invaded Maharashtra with about 60,000 troops, but he lost allies by destroying Hindu temples at Toka and was defeated near Puna in January 1762. In a treaty the new Peshwa gave back half of what his father had gained in the Deccan. Nizam 'Ali took over the government at Bihar, put Salabat Jang in prison, and ruled the Mughal Deccan for the next forty-one years. In the south Haidar 'Ali rose to power in Mysore by defeating his rival Khande Rao in 1761. Balaji Rao died in June 1761, and his 17-year-old son Madhav Rao became peshwa, his uncle Raghunath Rao (Ragoba) acting as regent. Conflict led to a civil war, and in November 1762 the Peshwa yielded to Raghunath, who had to surrender the Daulatabad fort to Nizam 'Ali. After plundering each other's territories in 1763, the Peshwa defeated Nizam 'Ali's army and gained land. That year Haidar 'Ali conquered Bidnur and Sunda. The Marathas led by the Peshwa defeated Haidar the next year, occupying Haveri and Dharwar and making peace in 1765. The Marathas formed an alliance with Nizam 'Ali so they could fight Haidar and take more territory in another treaty in 1767. That year Nizam 'Ali and British troops led by Joseph Smith invaded Mysore, but Nizam went over to Haidar's side. Sikhs took over the Punjab, and about a third of the 30,000 Sikhs who fought to stop Abdali's sixth invasion of India were killed in February 1762. Four months later Abdali's Afghans attacked them at Amritsar, and in October many of the 60,000 gathered were massacred. Abdali also annexed Kashmir before returning to Afghanistan at the end of 1762. In January 1764 Jassa Singh Ahluwalia led 40,000 Sikhs of the Dal Khalsa in an attack on Sirhind that killed Zain Khan, and the next month they took over Lahore and plundered the upper Doab. They gathered at Amritsar and minted coins of pure silver, but they lost Lahore when Abdali invaded again in October 1764. Suraj Mal and the Jats retained strong forces by not participating in the Panipat debacle, and in June 1761 they captured the Agra fort by bribery. Najib-ud-daula had to collect the tribute from India for the Afghan king, and he suppressed rebellion in Hansi-Hussar. After Suraj Mal attacked Baluch zamindars, Najib moved against the Jats; Suraj Mal was shot dead in December 1763 and was succeeded by his rebellious son, Jawahir Singh. He won the loyalty of the Jat army of 30,000 by paying their salaries that were two years behind, and he hired 20,000 Marathas under Malhar Rao Holkar. Najib did not invade the Jat kingdom, because he had to respond to the Sikh invasion of the upper Doab, enabling Jawahir Singh to recover the middle Doab. In January 1765 the Jats bombarded Delhi as Jawahir paid 15,000 Sikh allies to attack the city; but the Rohillas defended

Delhi. Najib negotiated a peace as Sikhs, learning that Abdali was approaching Lahore, left. Frustrated Jawahir turned against his own officers and extorted money from rich Jats to pay for his losses; Balaram and another Jat grandee felt so disgraced that they cut their own throats in prison. Najib showed his power to tax by massacring his villages of Buana and Bhiwani in 1765. The growing power of the Sikhs was manifested when an army of 120,000 gathered at Amritsar in the spring of 1767. The next year Najib retired with riches only surpassed in India by the Jat king. He passed his office to his deputy Zabita Khan. Sikhs abandoned Lahore again in 1767 to the Afghans on Abdali's eighth invasion. In 1769 Ahmad Shah Abdali got as far as Peshawar but retreated, because his unpaid soldiers mutinied; he died three years later. Shah Waliullah (1703-62) was born in Delhi and became an influential Islamic theologian. He memorized the Qur'an as a child and in 1732 went on a pilgrimage to Mecca, where he studied with eminent theologians. He believed in independent thinking and tried to harmonize Islamic law with mysticism and the four traditional schools of jurisprudence. He translated the Qur'an into Persian and wrote a commentary, and two of his sons translated it into Hindivi. In social morality he argued that justice is the highest principle and that it manifests in personal behavior as courtesy, in finances as economy, in community as civil liberty, in politics as order, and as the social good of fellowship. He believed that society is corrupted when the pursuit of wealth and the satisfaction of desires for luxury and dissipation became the primary goals in life. Then the rich find ways to oppress the peasants, traders, and artisans; the economy becomes perverted by luxury goods while the lower classes are impoverished. His remedy was to abolish the entire system and establish justice and harmony. However, his method of bringing about these reforms was to turn to powerful Muslim leaders such as Najib-ud-daula, Nizam-ul Mulk, and Ahmad Shah Abdali. Waliullah's son Shah Abdul Aziz (d. 1823) educated thousands of Muslims over sixty years at his Madrasa-i-Rahimiya in Delhi.

French, English, and Clive 1744-67


In 1744 Raghuji's vizier Bhaskar Ram invaded Bengal through Orissa. Bengal nawab Alivardi lured Bhaskar and Maratha generals to the plain of Mankara, where they were treacherously massacred by the Afghan generals. When Alivardi broke his promise to make his general Ghulam Mustafa Khan governor of Bihar for having murdered Bhaskar, Mustafa Khan rebelled and assaulted Patna, inviting Raghuji to invade. In 1745 Mughal emperor Muhammad Shah promised to pay Shahu tribute for Bengal and Bihar. Raghuji invaded Bengal six times until he made a treaty with 'Alivardi Khan in 1751. The Marathas were to be given revenues from Orissa by Alivardi's deputy Mir Habib, and they promised not to invade Bengal anymore. Habib did not allow extortion and peculation, and he and his assistants were murdered by Maratha soldiers in 1752. Orissa became a Maratha province. The annual Maratha raids in the 1740s had plundered Bengal, devastated its inland economy, and caused many people to flee to the east, where some took refuge in the English settlement at Calcutta. Joseph Dupleix had increased French trade in Bengal in the 1730s, surpassing the Dutch, and in 1742 he was appointed governor at Pondicherry. When a European war began in 1744 that opposed England against France, Dupleix proposed local neutrality agreements; but the English East India Company believed they could wipe out their French rivals. In 1745 Commodore Barnett captured French ships with Chinese goods in which Dupleix had an interest, and the latter called upon a French squadron that Governor La Bourdonnais was fitting out at Mauritius. After an indecisive battle, Captain Edward Peyton took the English ships back to Bengal. Dupleix goaded the French fleet into capturing Madras with a thousand men in 1746. Over Dupleix's objection, La Bourdonnais promised to give Madras back to the English for a ransom. When La Bourdonnais departed, Dupleix renounced the treaty and defended Madras from an attack led by Mahfuz Khan, son of

Karnatak nawab Anwar-ud-din. Improved artillery and infantry armed with muskets and bayonets demonstrated European superiority over slow-firing Indian guns. The next year Dupleix tried to take Fort St. David, but the English (including young Clive) were able to defend it with the help of Nawab Anwar-ud-din's son Muhammad 'Ali and his 2,500 men. Capable Major Stringer Lawrence took command at Fort St. David in January 1748 and repelled Dupleix's third attempt. Admiral Boscawen's attempt to besiege the French at Pondicherry failed and lost more than a thousand men. In the 1748 treaty of Aix-la-Chapelle prisoners were exchanged, and England got Madras back in exchange for Cape Breton Island in North America. Mughal vizier Safdar Jang did not like Nizam-ul Mulk's son Nasir Jang and urged his nephew Muzaffar Jang and Chanda Sahib to claim the Deccan; they invaded Karnatak with 14,000 cavalry and 15,000 infantry and were supported by 420 French soldiers from Pondicherry. In 1749 they defeated and killed Anwar-ud-din at Ambur, and his son Muhammad 'Ali fled to Trichinopoly. Nasir had 70,000 men on horses and 100,000 on foot with artillery and also hired Marathas; he was joined by Muhammad 'Ali and 300 English. They won the battle and captured Muzaffar because unpaid French officers refused to fight. However, Bussy's French troops captured the strong fortress at Jinji (Gingee). Nasir was shot dead during an attack on his camp ordered by France's Dupleix in December 1750. Dupleix recognized the freed Muzaffar as viceroy of the Deccan and Chanda Sahib as Karnatak nawab; but Muzaffar was killed the next month and was replaced by Salabat Jang, who had persuaded France's Bussy to support him. Bussy got Salabat Jang to give the French a lease in the Deccan. While Dupleix negotiated, the new Madras governor Thomas Saunders sent a British force to defend Muhammad 'Ali. Dupleix countered by sending a French army under Jean Law. The English led by Robert Clive captured Arcot in 1751 and defended it against a force brought by Chanda Sahib. The French siege of Trichinopoly failed, and their ally Chanda Sahib surrendered to a Maratha commander. He turned him over to the confederate chiefs, who had Sahib beheaded to please Muhammad 'Ali. Law fled to the island of Srirangam but in June 1752 had to surrender 800 French soldiers, 2,000 sepoys, and 31 guns to Lawrence and Clive. The latter captured more forts, and by the end of 1752 Muhammad 'Ali possessed most of the Karnatak except Jinji. Nizam-ul Mulk's oldest son Ghazi-ud-din was assigned the Deccan by the Mughal emperor in 1752 and had a Maratha escort. Bussy promised Maratha peshwa Balaji the Deccan province of Khandesh if he would support Salabat Jang, who was forced by the Marathas in November 1752 to give them much of Khandesh and Berar. In 1753 French Directors decided to recall Dupleix for having pursued territorial expansion. His replacement Robert Godeheu made a truce with the English, agreeing their companies would not interfere in Indian disputes. Soon after he arrived at Aurangabad, Ghazi-ud-din was poisoned by Nizam-ul Mulk's widow, the mother of Nizam 'Ali. Salabat Jang relied on Shah Nawaz Khan for financial administration of the Deccan, and in 1754 Nawaz made Raghuji Nagpur pay 500,000 rupees. Nawaz sent the Nizam army into Mysore and raised ten times that the next year; but the French were demanding 2,900,000 rupees a year for their troops. After Salabat Jang dismissed the French, Bussy seized Hyderabad. Nawaz was dismissed during an uprising, and Nizam 'Ali gained power. Marathas led by the Peshwa's son Vishvas Ras invaded and gained 2,500,000 rupees worth of Deccan territory in the treaty of January 1758. Bussy's manager Haidar Jang had Nawaz Shah and Salabat Jang arrested; but Nizam 'Ali avoided that fate by murdering Haidar Jang. During a riot Nawaz was murdered in prison by a French officer. Bussy was recalled to Madras, and Nizam 'Ali returned to Hyderabad. Without French assistance, the Nizam army was easily defeated by the Marathas. In 1756 war broke out again in Europe between France and England. Comte de Lally led the French attack that destroyed Fort St. David, but his invasion of Tanjore to get money failed. Lally besieged

Madras in December 1758 but was defeated the next month trying to regain Arcot, as Bussy was captured. Eyre Coote arrived with a British fleet and defeated Lally in January 1760. Pondicherry was blockaded, and Lally surrendered a year later, ending French power in India. The 1763 treaty of Paris let them keep Pondicherry but without fortifications. During the siege of Pondicherry, Muhammad 'Ali met all the expenses in order to receive the captured stores; but the Company took them and merely promised him credit. Muhammad 'Ali lived extravagantly in a palace outside of Madras and continually borrowed money at about 40% interest, enabling the English to acquire fortunes giving him loans. George Pigot demanded that Muhammad 'Ali pay five million rupees annually to the Company on his debt. He tried to get tribute from the fertile Tanjore, but Pigot arranged for this to go to the Company also. Nizam 'Ali offered the Company the Circars for military assistance against the Marathas. Together they planned an attack on Haidar 'Ali's fort at Bangalore; but the clever Mysore leader paid off the Marathas with 3,500,000 rupees and secretly plotted with Nizam 'Ali to attack the English. Muhammad 'Ali learned of it, and Col. Joseph Smith retreated in 1767. Near Trinomalee his army was attacked by the combined forces of Haidar and Nizam 'Ali but inflicted heavy casualties upon them. Haidar's son Tipu led a raid on the outskirts of Madras, frightening Council members. When Nizam 'Ali learned another English force was coming from Bengal, he made a treaty with the English in 1768 and became known as their faithful ally. After failing to supply him before, now the Madras Council sent two deputies to make money supplying Smith's troops. Smith was recalled and replaced by the corrupt Col. Wood. Haidar 'Ali respected and avoided Col. Smith but was glad to attack Wood at every opportunity. By the end of 1768 the Madras Council recalled Wood and put him under arrest. His charges were later dismissed because he was a relative of the powerful Company director Laurence Sulivan. Haidar asked to negotiate with Dupr, the most honest member of the Madras Council, and he agreed to a treaty in 1769 with the Company restoring all conquered territories under a mutual defense agreement. Bengal nawab Alivardi died in 1756 and was succeeded by his grandson Siraj-ud-daula. Army commander Mir Jafar and the English conspired against him. When the Nawab ordered the English and French to dismantle their forts, the English refused. Siraj attacked Calcutta with a reported 50,000 men and captured Fort William in June 1756. English prisoners were confined in a small room called the "Black Hole" overnight. According to magistrate John Z. Holwell, of the 146 imprisoned he was one of only 23 who survived the suffocation; but many have questioned the accuracy of his account, and recent Indian studies found the number imprisoned was 64. Siraj was not blamed for the guards' incompetence. Clive arrived with an army that took over Calcutta and Hughli in January 1757; a treaty restored the East India Company's trading rights and factories. At war with France, the English attacked Chandernagar. Siraj complained but could do little except ask the French to leave Bengal. Clive accused the Nawab of violating the treaty and wrote he was asking for arbitration, but he occupied the fort at Katwa. When the Punjabi merchant Aminchand tried to blackmail Clive, threatening to warn Siraj, Clive fooled him with a forged agreement and never paid him. During the battle of Plassey in June 1757 Mir Jafar betrayed Siraj by going over to the winning English side. Clive joined Mir Jafar and his troops in Murshidabad. Siraj fled, was captured, and executed at the behest of Mir Jafar. Clive presided over the installation of Mir Jafar as nawab, and for the first time the English were given land with zamindari rights. Mir Jafar promised to pay some twenty million rupees in compensation and gave Clive a present of 160,000 pounds. Later when he was criticized for accepting this, Clive replied that he was astonished at his own moderation, noting that Murshidabad was as populous and rich as London. Clive managed to get Mir Jafar recognized by the Mughal emperor, and Maratha peshwa Balaji kept getting the tribute agreed upon with Alivardi. The

dastaks (passes) that Mir Jafar granted to Company servants exempted them from duties on private trade and gave them a competitive advantage over Indians. Some agents used the British name to extort even more money in the countryside. The Calcutta Council elected Clive governor of Bengal in 1758. Clive sent Coote after the French led by Law, and the strict Coote had reluctant soldiers flogged. Facing a revolt in Bihar backed by the Awadh nawab, Mir Jafar asked Clive for help, because his mutinous army refused to march. Mughal prince 'Ali Gauhar, who later became Shah Alam II, invaded Bihar with 40,000 men. Clive pushed forward a battalion against him but then sent him 500 gold coins and persuaded him to withdraw. Clive stationed a garrison at Patna, and in gratitude Mir Jafar gave Clive a local tax district. Clive sent Francis Forde to help a raja who had taken over Vizagapatam. Forde's forces defeated the French, and Salabat Jang ceded territory to the English in May 1759. In July seven Dutch ships carrying soldiers tried to go up the Hughli to Chinsura. Mir Jafar ordered them to turn back but did nothing. Though England was not yet at war with Holland, Clive decided to enforce the Nawab's order after Hastings warned him the Nawab was conniving with the Dutch. Clive sent Forde with 300 Europeans, 800 sepoys, and four field guns that made the difference, killing and capturing 450 European soldiers near Badarah on the road to Chinsura. Six Dutch vessels surrendered to three larger English ships, and the other one fled. The Dutch had to admit they provoked the violence and pay a million rupees damages. The Dutch would not challenge the English in Bengal again. Holwell replaced Clive as governor at Fort William for five months in 1760 and persuaded his successor Vansittart that Nawab Mir Jafar should be deposed. Vansittart secretly made a treaty with Mir Jafar's son-in-law Mir Qasim, making him diwani and giving him more authority than the Nawab. When Mir Jafar objected, the Governor and Mir Qasim besieged his palace in October 1760. After Mir Jafar abdicated, he was allowed to live in Calcutta. The new Nawab soon came into conflict with the English chief Ellis at Patna over duties on inland trade. Mir Qasim demanded that the Company's private trade be abolished, but Vansittart proposed paying nine percent duties on inland trade. Although Indian merchants paid forty percent, the Calcutta Council reduced the duty for company merchants to 2.5%, and it was only on salt. The Nawab's ordering that regulations be enforced provoked violence. He was also disliked for raising taxes more than they had been in the previous two centuries. Then in March 1763 he ordered a remission on all duties on inland trade for two years, hoping that letting Indians compete fairly would ruin English trade. Mir Qasim sent troops to Patna in June, but Ellis took over the factory city. Mir Qasim's forces captured Patna and killed the English envoy Amyatt, shocking the English who lost nearly 3,000 men. The Calcutta Council declared war on Mir Qasim. The English army of Bengal marched into Murshidabad and reinstated Mir Jafar. After Mir Qasim's army was defeated in June 1763, he killed his commander, some associates, and nearly two hundred English prisoners. Then he fled to Awadh. In 1762 Shah Alam II and Shuja-ud-daula of Awadh had invaded Bundelkhand. The next year they marched toward Delhi hoping to unite Muslims; but the Sunni Afghans came into conflict with Shuja's Shi'a troops and departed. Shah Alam and Shuja gave refuge to Mir Qasim in Awadh. The Calcutta Council sent forces led by Major Carnac into Awadh. Negotiation with Shuja-ud-daula failed, because both he and Mir Jafar wanted Bihar. When Carnac refused to fight in the rainy season, he was replaced by Major Munro, who court martialed a few mutinous officers and executed them with cannons. When Mir Qasim ran out of money for Awadh's war, he was imprisoned. In October 1764 the English army of about 7,200 defeated Shuja's army of 30,000 at the battle of Buxar. Shah Alam surrendered and was allowed to govern only Allahabad and Korah for the next six years. In addition to these annual revenues of 2,800,000 rupees, he would receive tribute of 2,600,000 rupees from Bengal. As Subah of Bengal he bestowed on the Company the powerful office of Diwan. Shuja was defeated again the next year, but he promised to pay the

Company five million rupees and was reinstated. These arrangements were made by Clive when he returned for a second term as governor in 1765. The new Nawab was still head of revenue collection and the judiciary, but the army was controlled by the Company. Clive called this "dual government." Mir Jafar died and was succeeded by his grandson Najm-ud-daula. When Clive allowed the new Nawab an annual salary of 5,300,000 rupees, his character was revealed by his reply, "Thank God! I shall now have as many dancing girls as I please."1 Directors had ordered Clive to reform the system by limiting presents and checking the abuses of private trade. Presents over 4,000 rupees were forbidden, and those over 1,000 required official approval. Yet the Council had accepted presents totaling nearly 140,000 pounds from the new Nawab. Clive tried to increase salaries to reduce corruption, but the Directors balked at the cost and instituted commissions on revenues. He converted a gift from Mir Jafar into a fund for wounded and sick veterans. Clive reduced the corrupt allowances military officers had been receiving for years. Angry officers in the Monghyr brigade resigned their commissions, and the troops were near mutiny; but Clive used the sepoys (Indian troops) to force them to cooperate. Clive made the officers at Patna sign a three-year agreement with capital punishment for disobedience. He court martialed the "ringleaders" and deported them. Opposition to his reforms subsided, and Clive left India in February 1767. He predicted that the Company would make an annual profit of two million pounds and that the people of Bengal would be benefited, but the results of his efforts were quite different.

Marathas and Hastings 1767-84


Peshwa Madhav Rao and his uncle Raghunath met in 1767, but the latter lost a second civil war the next year and was imprisoned at Puna. Bombay sent Thomas Mostyn to Puna to keep the Marathas from joining Mysore's Haidar 'Ali and the Deccan's Nizam 'Ali, and the next year the English attacked Haidar's fleet on the west coast. Nizam made a treaty with Madras in 1768, but Haidar's victories the next year made Madras promise to defend him from Maratha attack, which they failed to do. Madhav Rao wanted to subjugate the Karnatak and in 1770 occupied several posts and two strong forts; he put Trimbak Rao in charge with a large army. In March 1771 Trimbak defeated Mysore's army, as Haidar fled to his capital in a disguise. Ill and out of money, the Peshwa told Trimbak Rao to make peace in 1772; Haidar 'Ali agreed to pay 3,100,000 rupees and surrendered some territory south of the Tungabhadra. When the Marathas invaded Mysore, Haidar 'Ali asked for English assistance in accordance with their 1769 treaty; but Muhammad 'Ali was hostile to Haidar, and the Marathas asked for English help also. The Madras Council procrastinated, and Haidar resented this breach of the treaty. Madras governor Dupr wisely refrained from supporting Muhammad 'Ali's scheme to invade Tanjore, because it would provoke the Marathas. In late 1771 he approved a siege by General Joseph Smith, but Muhammad 'Ali changed his mind on being offered five million rupees by the Tanjore raja. Two years later the Madras Council, dominated by Paul Benfield, sent Smith to seize Tanjore for Muhammad 'Ali; but in 1775 the Company directors removed the Madras governor and ordered the Council to restore the raja. The Court of Proprietors appointed George Pigot governor, and he came into conflict with the Madras Council and Nawab Muhammad 'Ali. Pigot ordered Robert Fletcher arrested, but instead the Council put Pigot in prison, where he died in May 1777. Peshwa Madhav Rao died of disease in November 1772 and was succeeded by his brother Narayan Rao. Raghunath Rao (Ragoba) organized a conspiracy and had his nephew murdered in August 1773, becoming peshwa. He made a treaty with Haidar 'Ali, trading territory for money. The late Peshwa's widow Ganga Bai gave birth to a son, and Nana Fadnavis led an effort to govern as regents for him. Raghunath appealed to Bombay and gained an English alliance in a 1775 treaty,

ceding Salsette and Bassein. The Calcutta Council condemned the Bombay treaty and sent Col. Upton to Puna to annul it and make a new one with the regency that renounced Raghunath, who was promised a pension. The Bombay government rejected this and gave refuge to Raghunath. In 1777 Nana Fadnavis violated his treaty by granting the French a port on the west coast. Bombay reacted by sending a force toward Puna, but in January 1779 the British troops were defeated by a large Maratha army. In the convention at Wadgaon, Bombay had to relinquish all territory acquired since 1775. Bengal disavowed this, and an army led by Col. Goddard marched across India to take over Ahmadabad in February 1780 and Bassein in December. Haidar 'Ali formed a triple alliance with the Deccan's Nizam 'Ali and the Marathas against the English, and they defeated the British advance on Puna. Haidar and his son Tipu trapped a British force of 3,800 led by Baillie, capturing all that had not been killed; about 200 Europeans were imprisoned for several years. Some of the prisoners were put to death, and others were converted to Islam. The Maratha-Mysore alliance took Arcot after a long siege, but Hastings and the Bengal council won Nizam back over by assuring him that his tribute would be paid and that Guntur would be restored to Basalat Jang. Another Bengal detachment led by Captain Popham helped the Rana of Gohad capture Gwalior in August 1780. Hastings sent more forces, and in 1781 Eyre Coote defeated Haidar at Porto Novo. General Camac also defeated Mahadji Sindia at Sipri. After these English victories, Sindia proposed a new treaty between Puna and the English, recognizing young Madhava Rao Narayan and giving Raghunath a pension. This treaty of Salbai was signed in May 1782 and ratified eight months later by Nana Fadnavis; it called for the Peshwa to make Haidar 'Ali relinquish his conquests and prisoners within six months of ratification. Haidar 'Ali was elderly and had died of cancer in December 1782; but his son Tipu continued the war. Bombay brigadier Mathews and his men captured Bednore and Mangalore in 1783 but surrendered to Tipu after he withdrew troops from the Karnatak. Lord Macartney at Madras recalled Col. Fullarton, and the 1784 treaty of Mangalore restored conquests and liberated prisoners. The English East India Company's dividend was raised in 1766 from six to ten percent and to 12.5% the following year. The House of Commons appointed a committee to inquire into the Company's extraordinary money-making and reduced the dividend back to ten percent. Three Supervisors were sent out to reform the Company in September 1769, but the ship was lost at sea. Commodore John Lindsay had been made the King's Minister Plenipotentiary secretly after the Company's directors had opposed this. The English used the dual Mughal revenue system in Bengal, but Clive's strict reforms provided little improvement. The English enriched themselves with bribes and by fixing prices. Crop failures led to a disastrous famine and pestilence in 1770 during which about ten million people died, a third of the Bengal and Bihar population. The English Company spent only 9,000 pounds on famine relief that helped about 400,000 people. Officials monopolized all grain and even forced ryots (peasants) to sell their seeds for the next harvest, compounding the misery. Revenues were still demanded and even increased, further decreasing cultivation. The justice system was corrupt, as judges were appointed by official favor, and not having salaries they depended on fines and perquisites. The Company's servants participated in inland trade without duties and drove most of the Indian merchants out of business. Verelst had failed even though he seemed to realize that acting as mere merchants, making immense revenues the only goal without protecting the people, was inhumane. He was replaced by Cartier in 1770. The Directors continued to pay the dividends even though the Company had to borrow from the Bank of England to do so. In 1771 the Directors appointed the experienced Warren Hastings as governor of Bengal. Hastings wanted to cultivate peace and establish justice, reduce Company expenses, and limit remote wars. He had served in India since 1750 and spoke Bengali, Hindustani (Urdu), and some Persian, the

official language of the Mughals. He believed that most Indians are gentle, kind, faithful in service, submissive to laws, and abhorred bloodshed. Hastings was secretly ordered to arrest the Nawab's chief minister Muhammad Reza Khan for fraud and embezzlement. However, the charges could not be proved, because the one accusing him was his ambitious assistant, the notorious Nandakumar, who had asked the English for a bribe to betray Siraj-ud-daula and the French when the English were planning to attack Chandernagore in 1757. Hastings took over the Nawab's authority but still used mostly Indian officials, believing their traditional corruption was not as bad as the greedy Englishmen. He paid thirty Company servants salaries in six Provincial Councils to oversee the Indian officials. He established criminal and civil courts of appeal in Calcutta and appointed Muslim and other law officers approved by the Nawab. Use of the dastak passes was abolished, and a uniform tariff of 2.5% was set on all internal trade. The British Government loaned the Company 1.5 million pounds and ended their obligation to pay the Government 400,000 pounds annually. The Regulating Act of 1773 gave authority in Bengal to four councilors headed by the governor-general, who could break a tie. The other councilors, Philip Francis, General Clavering, and Colonel Monson, began investigating Hastings, who became governor-general in 1774. That year Clive committed suicide in England. When Awadh nawab Shuja-ud-daula died and was succeeded by his son Asaf-ud-daula, the Council insisted on a new treaty and gained concessions, causing his troops to mutiny for lack of pay and his zamindars to hold back revenue. Francis with a letter from Nandakumar accused Hastings of accepting 350,000 rupees in presents from the young Nawab's guardian Mani Begum. Nandakumar was charged with forgery, which the British had made a capital crime, and after a trial Nandakumar was hanged. He was a Brahmin, and Indians were shocked by this extreme punishment. Monson died and was replaced by Richard Barwell. An attempt to remove Hastings and Barwell was blocked by the Court of Proprietors, who could not be bribed and did not want the King's friend Clavering to end the Company's power in India. Clavering died in August 1777, and the Directors extended Hastings' term past 1779. News that France had declared war on England arrived in August 1778, and within a few months the English seized Chandernagore and Pondicherry. Hastings set up the Amini Commission to determine the real value of land by examining past revenues. Eyre Coote joined the Council in 1779. When Hastings believed that Francis had violated their agreement by blocking a military decision, their quarrel escalated to a duel in which Francis was wounded. Francis objected to Bengal being governed by foreign traders and wanted the British monarch to have authority. During the Mysore war Hastings asked Benares raja Chait Singh to contribute an extra 500,000 rupees and two thousand cavalry. After he provided only 200,000 rupees, Hastings had him arrested. Chait Singh's armed retainers freed him, killing most of the sepoys, who for some unknown reason had no ammunition. Severed heads of English officers were paraded in villages. The Company sent more troops and deposed Chait Singh, who fled with his treasure. They installed his young nephew and nearly doubled the annual revenue payment to 4,000,000 rupees. The treasure was eventually captured but was divided among the troops to Hastings' consternation. His treatment of Chait Singh later became the most serious charge in the famous Hastings impeachment trial. Hastings replaced the provincial councils with a revenue administration and local Indian diwans, but this made it difficult to find positions for young Englishmen in India. Francis promoted investigation of Hastings in the House of Commons, and in 1782 Hastings was censored; but the Court of Proprietors rescinded the Directors' recall order. Lack of rain caused famine in northern India. Hastings visited Lucknow (Lakhnau), where the Awadh nawab lived in luxury in a palace tended by 4,000 gardeners. He managed to collect half the debt the opium-eating Asaf-ud-daula owed by sending troops to take it by force from the rich Begams. Hastings lamented the encroaching spirit of the English that allowed and even protected licentious individuals. Hicky's

Gazette began publishing sensational news, sarcasm, gossip, and scandals in 1780; but after it exposed Hastings' private life, he had Hicky arrested and deported. He welcomed orientalist William Jones and wrote an introduction to Wilkins' translation of the Bhagavad-gita. They founded the Asiatic Society of Bengal. After his council supporter Wheler died, Hastings handed his office over to Macpherson and left India in February 1785. His impeachment trial by Parliament began in 1788, but he was not acquitted on all charges until 1795. Even his detractor, the historian Macaulay, admitted that Hastings had been the most popular governor of India.

Marathas and Cornwallis Reforms 1784-1800


In England clause 34 of Pitt's India Act of 1784 enjoined the Company not to intervene in Indian politics, and Macpherson refused to join the Maratha alliance against Mysore unless the French were attacking them. To fight Tipu, Nana Fadnavis made an alliance with Nizam 'Ali and granted Garha-Mandla to Mudhoji Bhosle in exchange for 15,000 cavalry and 3,200,000 rupees; but he had to give Holkar a million rupees to pay his army. The Maratha army led by Hari Pant Fadke invaded Mysore in 1786. Tipu was in a strong position but feared British involvement and negotiated a treaty in March 1787, agreeing to pay six million rupees. Lord Cornwallis was the Company's governor-general 1786-93 and was obligated to follow Pitt's India Act. Muhammad 'Ali was living in luxury in Madras, and the Company was paying his extravagant debts. Cornwallis made a treaty with him, promising to defend the whole Karnatak for a fee. Nizam 'Ali was supposed to give Guntur to the English when Basalat Jang died in 1782. Cornwallis finally got Guntur from Nizam 'Ali in 1788, and the next year he promised him two battalions of sepoys provided they were not used against the Company's allies, which did not include Mysore. Five months later Tipu attacked a line of defenses in Travancore that had been originally built by the Portuguese, captured by the Dutch in 1662, and sold to the Travancore raja. Cornwallis considered this a violation and arranged a triple alliance against Mysore. The Company's Charles Malet formalized it with Nana's Marathas at Puna, and John Kennaway did so with the Nizam at Hyderabad; each promised 10,000 cavalry. Tipu had a disciplined army of about 100,000, and they were much more mobile than the English, whose officers traveled with furniture. Bombay governor Major-General Medows replaced the unprepared Madras governor Hollond and led 15,000 men, taking Coimbatore in July 1790. Tipu's large army forced Col. Floyd to retreat and ravaged the Karnatak; but outnumbered Col. Hartley defeated a Mysore army near Calicut on the west coast, and Bombay governor General Abercromby with a larger force landed and took over the Malabar province. Cornwallis joined Medows, and their combined army of 19,000 captured Bangalore in March 1791. Tipu retreated to his capital at Seringapatam while Cornwallis found his army bogged down by rain and starving bullocks; military stores and heavy guns had to be destroyed. Two Maratha armies brought supplies they sold, and eventually 28,000 bullocks were sent from the Karnatak. A Maratha army went off to plunder Bednor. Tipur still had 50,000 men but negotiated a surrender in March 1792. He ceded half his territory and promised to pay 33 million rupees; Cornwallis took two of his sons as hostages for two years until the indemnity was paid. The Nizam and the Peshwa split northern Mysore, and the English got Malabar with its spices for the Bombay presidency. The British restored the Karnatak to Muhammad 'Ali. Upon hearing news that England was at war with revolutionary France, Cornwallis took artillery to help Madras capture Pondicherry and then left for England in October 1793. William Pitt's India Act of 1784 established a Board of Control that nullified the Company's Court of Proprietors but worked with the Directors to set policy. Pitt hoped this would guide politics in India with as little corrupt influence as possible. Both Macartney and Cornwallis refused to be governor-general unless they could control the council. Macpherson held the position for twenty

months until Cornwallis was made commander-in-chief as well. Macpherson was criticized for making money for himself and his friends, but he managed to clear off military pay arrears. He offered the Nizam and the Marathas three battalions from Bombay to fight Tipu, but Cornwallis retracted that. Pitt and Control Board chairman Henry Dundas wanted Cornwallis to institute reforms, and in his first three years peace allowed him to do so. Cornwallis suspended the Board of Trade and dismissed most of its members for irregularities. He stopped the selling of offices and enforced the ban on private trade by public servants by sending offenders home. He abolished sinecures and dismissed high officials, and he got the Company to reduce commissions and increase salaries so that honesty became practical. He did not trust Indians and confined them to inferior positions only. He cut back corruption in Awadh by reducing the seven million rupees paid for the troops to five million and stopped exempting Company servants from duties by making a commercial treaty with Awadh. The British had been using the zamindari system in Bengal since 1765. Zamindars collected taxes in their districts, traditionally a third of the gross produce, keeping one-tenth of what they collected. Failure to pay the assessment was usually punished by fines, imprisonment, or flogging, not by confiscating. John Shore had been in charge of revenue for the last four years under Hastings, and his research was used for the ten-year settlement Cornwallis made in 1789. He persuaded Dundas to make the settlement permanent in 1793. Zamindars were considered landowners and still had to pay 90% of what they collected, and the cultivators were protected by the British collectors over them. Many of the new assessments were too high, and some zamindars had to sell to men with money in Calcutta. Personal connections between the zamindars and the peasants were often broken, and many landlords were absent. As improvements were made, the fixed settlement resulted in the zamindars becoming wealthy; but the peasants' status remained low, and they could be evicted for not paying their rent. The Board of Revenue was reorganized, reducing the districts from 35 to 23. Each collector had two European assistants, and his salary was increased from 1,200 rupees per month to 1,500 with a commission of one percent on revenue collected. This Permanent Settlement fixed land revenues; as time went on, some believed that the Bengal and Bihar governments suffered from inadequate revenues. Cornwallis reformed civil law by instituting the English legal system for all but minor suits. By abolishing legal fees everyone could have access to the courts; but this resulted in a backlog, and it took many years to bring a case. Muslim law was modified to replace mutilation with fines and to abolish distinctions made between believers and infidels. In 1790 Cornwallis removed Muhammad Reza Khan so that the governor-general and his council had supreme authority with the advice of a qazi (chief judge) and two muftis on Islamic law. Initial appeals were made to provincial courts at Calcutta, Murshidabad, Dacca, and Patna. Zamindars had to give up their private police forces. Being a district police chief (darogha) was one powerful position an Indian could fill. The complete revision of the legal system became known as the Cornwallis Code in May 1793. Perhaps most important was that he applied the rule of law to the governors as well as the governed. Cornwallis wrote,
The collectors of revenue and their officers, and indeed all the officers of Government, shall be amenable to the courts for acts done in their official capacities, and Government itself, in cases in which it may be a party with its subjects in matters of property shall submit its rights to be tried in these courts under the existing laws and regulations.2

In regard to the debts of nawabs such as Muhammad 'Ali, the Board of Control overruled the Directors and declared all debts were due; they were influenced by Benfield and others in Parliament who benefited from this. Thus Madras continued to drain wealth from the Company at Bengal. Slave trafficking in India was abolished by proclamation in 1789; but rural slavery of peasant serfs continued in much of India, and the households of landlords often had domestic slaves in areas where Islamic law still prevailed. In the early 19th century Buchanan reported that the price of adult slaves varied between fifteen and twenty rupees while children cost an average of one rupee for each year of their age. Many men sold their children into slavery for bread during famines. John Shore succeeded Cornwallis in 1793. He was a devoted Christian but also promoted the study of Indian culture as the third president of the Asiatic Society. Resident Jonathan Duncan established a Sanskrit College at Benares in 1792 and began a campaign to end infanticide. Baptist missionary William Carey came to Calcutta in 1793, set up schools, and translated the Bible into Bengali. William Duane began publishing Indian World in 1794, but he was arrested and deported the next year. During this European war Madras forces attacked Dutch settlements in Sri Lanka and the Spice Islands. Shore declined to defend Nizam 'Ali in a conflict with the Maratha confederacy that formed after Mahadji Sindia was succeeded by his nephew Daulat Rao Sindia. After a battle at Kharda with less than 200 casualties in March 1795, the Nizam's army dispersed; he ceded territory and agreed to pay the Marathas thirty million rupees. Nizam dismissed two battalions of the Company's sepoys but found he needed their aid when his son 'Ali Jah rebelled against him. Muhammad 'Ali died in 1795; but his son Umdut-ul-Umara would not modify the treaty, and the corruption continued. However, Alexander Read and Thomas Munro established a revenue administration in Madras that became the model for British India. After Peshwa Madhu Rao fell off a terrace and died in October 1795, the Marathas were divided over the succession of Raghunath's son Baji Rao II. The conflict enabled Nizam 'Ali to regain territory he lost at Kharda, but by December 1796 Baji Rao was recognized as the peshwa with Nana Fadnavis as chief minister. For a while Daulat Rao Sindia's father-in-law Sarza Rao Ghatge gained control at the Puna court and extorted wealth, arresting prominent persons. Mahadji's three widows protested but were defeated in 1798. Company officers were upset about their poor pay and limited promotion opportunities compared to the King's officers; but Abercromby suggested modifying Shore's new regulations, and mutiny was averted. In 1797 Awadh nawab Asaf-ud-daula invited Shore to visit Lucknow. Shore hinted at a collective guilt when he commented on the succession struggle in Rohilkhand in which Ghulam Muhammad had killed the heir and then was defeated by his son.
No one can calculate the consequences of the violation of a moral principle; and there is some justice in your suspicion that the inveteracy of the Rohillas may be traced to the injustice of 1774.3

The Afghan Zaman Shah had recently invaded as far as Lahore, and Shore wanted concessions from the frightened Awadh nawab. Asaf-ud-daula agreed to pay more and replace a corrupt minister; when the threat faded, he declined to turn over the fortress of Allahabad. Asaf-ud-daula died six months later, and Shore replaced Vazir 'Ali, who was claiming to be the Nawab's son, with his brother Sa'adat 'Ali. The new Nawab then ceded Allahabad to the Company and raised the annual payment for its troops to 76 million rupees. Zaman Shah occupied Lahore again in 1798; but he returned to Afghanistan when he learned that his brother Shah Mahmud had invited the Persian shah to invade. Shore objected to the aggressive methods of Madras governor Hobart and annulled a

treaty he made with the intimidated Tanjore raja. Hobart wrote to Dundas threatening to resign if Shore was not replaced; but the Directors recalled Hobart for having coerced the Karnatak nawab. Richard Wellesley was not quite 38 years old when he became governor-general at Calcutta in May 1798. He believed in British imperialism and thought that Shore had been a weak governor. Because of the European war he exaggerated the threat of the French in India. In June he learned that the French governor Malartic of Mauritius was raising volunteers to fight for Tipu Sultan against the English. Only a hundred recruits joined him, but Wellesley used it as an excuse to bully Tipu. His brother Arthur Wellesley advised him to be patient and let Tipu explain. Richard Wellesley goaded Madras into preparing for war and got Nizam 'Ali to dismiss his French officers and support the English Company. In February 1799 the combined army of the Company had 40,000 men with more than 100,000 camp followers. Tipu had only about 37,000 men and used his mobility and a scorched-earth strategy. After being defeated on March 27 by Company commander George Harris, Tipu retreated to Seringapatam. General Baird, who had suffered 44 months imprisonment in a Seringapatam dungeon, wanted revenge and led the attack that stormed and plundered the Mysore capital. Tipu was killed, and Arthur Wellesley had to use flogging and hanging to restore order. More than half of the two million pounds of booty was claimed by the officers as prize money, Harris getting 143,000. Richard Wellesley was offered 100,000, which he declined. Governor-General Wellesley had 14,000 European troops but declared 31,000 were needed. The Company reluctantly agreed to 21,000, but the number only reached about 18,000. Wellesley installed a five-year-old Hindu prince in the small traditional kingdom of Mysore. By a treaty in 1800 Nizam 'Ali gave up the Mysore territories he had gained in both wars to the Company for protection and an end to his paying an annual subsidy. His many troops were disbanded and caused local disorders for several years. The Company gained control of Tanjore when the raja Serfogi they had installed accepted a 40,000-pound annual pension in October 1799. Five months later Wellesley ordered the Company to take over the port of Surat as its nawab was given a pension. Wellesley believed that the English could govern better. After Muhammad 'Ali's son Umdat-ul-Umara died, the regents for his son rejected a pension agreement. So Wellesley offered one to Umdat-ul-Umara's nephew, and the Company took over the Karnatak in July 1801. The Directors approved the new treaty, because they believed the family of Muhammad 'Ali had forfeited its previous treaty rights by treasonable correspondence with Tipu. More complicated machinations were used in regard to Awadh (Oudh). Vazir 'Ali resented having to live in Calcutta, escaped, and with several thousand armed men killed the Benares resident Cherry and other Englishmen in 1799. After Zaman Shah invaded from Afghanistan to Lahore again in the fall of 1798, Bombay governor Duncan and Wellesley sent envoys with gifts to urge the Persian shah to destabilize Afghanistan and oppose the French. In 1800 Zaman Shah was imprisoned and blinded by his half-brother Shah Mahmud. In 1799 Awadh's Sa'adat 'Ali had written to Wellesley that he would abdicate; but when he learned he could not choose his successor, he changed his mind. Wellesley ordered more troops into Awadh and told the Nawab he would have to pay for them. Sa'adat 'Ali objected that this violated the treaty; but in February 1800 he agreed to pay the Company and disband his own forces. The next year Wellesley demanded that the Awadh nawab cede at least half his territory to the Company, and the threat of force made him agree in November 1801. The ceded land of Rohilkhand and the Lower Doab bordering Bihar was most fertile. Sa'adat 'Ali was required to "act in conformity to the counsel of the officers of the Honourable Company." Wellesley named his brother Henry as president of the board of commissioners and lieutenant-governor of Awadh. This military and administrative control by the Company in exchange for subsidies in the name of a defensive alliance was called the "subsidiary alliance system."

In 1799 Richard Wellesley decreed that no newspaper could be published unless it had been previously inspected by the Government's Secretary, and the penalty for failure was deportation. He founded the College of Fort William in Calcutta to educate civil servants. The uninformed Directors objected, but they were overruled by Castlereagh on the Board of Control. In 1806 the Directors established Haileyburg College in England and reduced Fort William College to teaching Indian languages to Bengali civilians. Wellesley believed in free trade and arranged for 3,000 tons of shipping for private British traders so that they could compete with foreign merchants. Believing that the British could provide superior government, Wellesley made plans to improve drainage and roads in Calcutta and proposed experimental agriculture at Barrackpur. He encouraged missionaries, and the Bible was translated into Indian languages. He prohibited the sacrifice of children at Saugor Point by the Hughli River and tried to reduce the number of Hindu widows burned in sati. Tukoji Holkar died in August 1797, and his sons fought over Malwa. Jaswant Rao Holkar emerged as regent and defended the Holkar House against the Maratha empire of Daulat Rao Sindia, who had 40,000 disciplined men under the French general Perron in his northern armies. The latter had Nana Fadnavis arrested on the last day of 1797, and Daulat's father-in-law Sarza Rao Ghatge terrorized Puna for three months to raise money. Nana was released in July 1798. That month the Company made a treaty with the Peshwa, who agreed to exclude the French from his army and pay the force from Bombay. This secret treaty was renewed annually three times. Meanwhile Lakhwa Dada led the war of Mahadji's widows against the tyranny of Daulat Rao Sindia that lasted four years. Young Peshwa Baji Rao II defeated the Kolhapur raja in 1799. Nana Fadnavis died in March 1800, and Daulat Rao became the Peshwa's chief minister. The civil war in Daulat's family ended when Lakhwa Dada and the widows were driven out of Seondha in May 1801. British Conquest of Marathas 1800-18

Sikhs and North India 1767-1800


In the north Marathas led by Malhar Rao Holkar and Mahadji Sindia gradually fought back from the devastation of the Panipat disaster. After Ahmad Shah Abdali went back to Afghanistan, in December 1767 the Bhangi Sikhs crossed the Jamuna and invaded the Doab. They defeated Najibud-daula in March 1768 and again in December. Jawahir Singh was assassinated in June, and his brother Ratan Singh hired the Europeans Rene Madec and Walter Reinhard. When Ratan Singh was murdered by his Brahmin priest in 1769, Jat commander Dan Shah became regent for Ratan's son Kesari Singh; civil war weakened the Jats. The Peshwa sent more troops, and 30,000 Marathas ravaged Jat territory in 1770. The Sikhs plundered Panipat and reached Delhi in January 1770, followed by Najib's son Zabita Khan. Negotiations failed, and Zabita Khan retired to his Rohilla estate, enabling the Sikhs to enter the Doab. A Jat army pursued the Sikhs and defeated them in February. Hari Singh Bhangi died and was succeeded by Jhanda Singh, who made the Jammu and the Pathans of Kasur pay tribute. Jhanda also captured the citadel at Multan. Learning that Zabita Khan had succeeded his father Najib, the Sikhs plundered Panipat again. Zabita Khan was defeated by the Marathas as Mahadji Sindia and Visaji Krishna occupied Delhi. They invited Shah 'Alam II to come from Allahabad. The Marathas defeated the Rohillas and captured Zabita Khan, causing other Rohilla chiefs to make a treaty with Awadh's Shuja-ud-daula in 1772. The Marathas controlled Emperor Shah 'Alam II and made him grant them Kora and Allahabad; Zabita Khan joined their side, and they wanted him appointed Mir Bakhshi. Emperor Shah Alam objected, but the Marathas defeated his imperial forces. Sirhind governor Mughal Ali Khan crossed the Jamuna but was attacked and defeated by Sikhs, who invaded the Doab again a year later. In 1773 the English and Awadh defended Rohilkhand from a Maratha attack, and in a

treaty Awadh nawab Shuja received Kora and Allahabad in exchange for paying five million rupees for a British garrison. In 1774 Shuja-ud-daula and the English invaded Rohilkhand, driving out 20,000 Rohillas and annexing most of that province to Awadh. In Delhi the Persian adventurer Mirza Najaf Khan commanded the Mughal army for the Emperor from 1772 until he died in 1782, repelling the Sikhs, suppressing the Jats, recovering Agra, and holding off the Marathas. In the Punjab the Sikhs could usually govern themselves and had much less violence, though in 1774 Jai Singh Kanhaya got Jhanda Singh assassinated and joined with Jassa Singh Ahluwalia to expel the carpenter Jassa Singh. When Afghanistan's Ahmad Shah Abdali died in 1772, his son Timur Shah was governing Herat. He rushed to Qandahar and was elected by the Durrani chiefs. Shah Vali Khan had tried to raise an army and was executed for treason. For two years Timur Shah was busy suppressing disorders in his kingdom, but his army crossed the Indus in January 1775 and defeated some Sikhs. Realizing he needed more men, he withdrew to Peshawar, where Faizullah Khan organized an assassination plot; but Timur hid in the tower until his guards were aroused and caused Faizullah to flee. In fury Timur ordered a massacre of about a third of the 6,000 men in Peshawar. He promised to forgive Faizullah; but when he surrendered, he was beheaded. Timur Shah invaded India again in 1779 and tried to get Multan back with diplomacy, but the Sikhs shot his envoy dead. Timur sent 18,000 men under Zangi Khan Durrani, and they killed several thousand Sikhs in the battle of Rohtas. After losing 2,000 more casualties at Shujabad, 7,000 Sikhs retreated into the fort at Multan; but they surrendered and were allowed to depart in February 1780. Timur Shah had forts built but returned to Afghanistan before the hot weather. In October 1780 Timur Shah invaded Bahawalpur; but when 20,000 Sikh horsemen attacked Multan, he asked for peace. In 1774 the Sikhs ravaged the Doab, approached Delhi, and were bought off by the Emperor, who offered them the district of Shahbazpur for the service of 10,000 horsemen. In 1775 Zabita Khan incited the Sikhs to plunder imperial lands; but in July he was defeated by Najaf Khan, and the Sikhs went home. In March 1776 Zabita Khan and his Rohillas attacked and killed Mughal commander Abul Qasim, and in May the Sikhs led by Gajpat Singh defeated and killed Mulla Rahimdad Khan, gaining seven villages. Zabita Khan and the Sikhs went to Delhi the next month and were pardoned by the Emperor; but in the fall about 60,000 Sikhs plundered Delhi's neighbors. Zabita Khan and the Sikhs fought Najaf Khan's imperial army in 1777. When Zabita Khan was defeated, he fled to the Sikhs and converted to their religion. In 1778 they raided the Doab and stayed in Delhi for a month. The next year Abdul Ahad led the imperial army but had to retreat in October. The Sikhs did not attempt to win political power in the region but were intent on gaining plunder. The Emperor's grand-nephew Mirza Shafi led several campaigns against the Sikhs and even recruited dissident Sikhs into his army. He imprisoned Gajpat Singh and three other Sikh chiefs and in 1781 took Sadhaura from the Sikhs. Despite the conflicts among the Sikhs, the Mughals were not able to defeat them because Najaf Khan could not provide Shafi's army with enough supplies. Najaf Khan tried to get Zabita Khan to help Shafi but could not pay his troops. The Sikhs used guerrilla warfare and ravaged the Doab. In June 1781 Zabita Khan mediated an agreement giving the Sikhs the right to collect taxes (rakhi) in the upper Doab, and the Sikhs promised to stop raiding imperial territory. Yet the Sikhs continued to ravage imperial lands. A week before he died in April 1782, Najaf Khan sent Shafi with 10,000 troops against the Sikhs. Najaf's slaves Afrasiyab Khan and Najaf Quli Khan struggled for power with Shafi Khan and Mughal officer Muhammad Beg Hamdani, but the Maratha chief Mahadji Sindia took power in Delhi. Lack of rain caused a devastating famine that destroyed about a third of the population in 1783. Many Sikhs moved from the Setluj territory to the upper Ganga Doab.

After raiding as far as the Ganges, Baghel Singh and Jassa Singh Ahluwalia led the Sikh army of 60,000 that plundered Delhi in March 1783. Reinhard's widow Begam Samru was invited to negotiate, and it was agreed that Baghel Singh would remain in the capital with 4,000 troops to keep order. Shafi was Mughal regent and with Afrasiyab tried to suppress the revolt of Hamdani, who assassinated Shafi in September. Afrasiyab became regent until he was murdered by Shafi's brother Zain-ul-Abidin Khan in November 1784. During this period of weakness Mahadji Sindia met with Emperor Shah Alam and represented the Marathas' Peshwa. In December 1784 the Sikhs plundered the suburbs of Delhi, alarming the English. Early in 1785 about 30,000 Sikhs, led by Baghel Singh, Gurdit Singh, and Jassa Singh Ramgarhia, crossed the Jamuna and ravaged the upper Doab. A subsidiary British force led by Awadh diwan Raja Jagan Nath skirmished with the Sikhs. Najaf Quli invited the Sikhs to approach Delhi, and they did so collecting tribute. Mahadji Sindia sent Ambaji Ingle to win over the Sikhs, and in March they agreed on a provisional treaty. The Sikh chiefs tried to form an alliance with the English by making a false accusation against Sindia but then concluded a treaty with him in May in which they would receive a million rupees income for 5,000 cavalry. The Sikhs quickly broke the treaty by collecting extra revenue in the Doab, and Dhar Rao Sindia led 10,000 troops to expel them. He was joined by Gajpat Singh and demanded money from Ghulam Qadir, who had succeeded his father Zabita Khan in January. Jai Singh Kanhaya was paramount in the Punjab until about 1785 when Mahan Singh and Jassa Singh Ramgarhia defeated the Kanhayas. Mahan Singh was the most powerful Sikh in the Punjab until he died in 1792. In 1783 Murtaza Khan and Zaman Khan complained to Timur Shah that their brother Azad Khan had expelled them from Kashmir. The Afghan king gave them 30,000 troops, and at the Kishanganga River they killed 2,000 Kashmiris; but Azad Khan's cousin Pahalwan Khan rallied their troops and defeated the imperial army. At Srinagar the Afghan army was defeated again. Angered Timur Shah sent a larger force from Peshawar. Azad Khan fled, was imprisoned, and killed himself. On learning that Shah Murad of Balkh was preparing to invade Afghanistan, Timur Shah returned to Kabul in May 1786. On Timur Shah's fifth campaign into India he led an army of 120,000 and massacred the inhabitants of Bahawalpur in January 1789. He demanded four million rupees and 3,000 camel loads of water bags from the raja of Jodhpur; but Rae Dhanje promised Mahadji Sindia he would starve the Afghans in Kachh Bhuj. So Timur Shah went into Sind and collected six million rupees in tribute. News of disturbances by Shah Murad of Turan persuaded Timur to retreat again. For the next three years rumors abounded that Timur Shah was planning to capture Delhi, but he died at Kabul in 1793 and was succeeded by his son Shah Zaman. The Sikhs continued their raiding, and in 1787 they plundered the territory of Ghulam Qadir and others. Ghulam Qadir joined forces with Ambaji for a while. Meanwhile Mahadji Sindia was defeating the Rajputs of Jaipur; Hamdani was killed, and the raja promised to pay 6,300,000 rupees. When Ambaji joined Sindia in Jaipur, Ghulam Qadir got Sikhs to join him in challenging the Marathas. In September 1785 Ghulam Qadir took power in Delhi while his ally Isma'il Beg occupied Agra. Begam Samru's battalions reached Delhi three days later. The Emperor named Ghulam regent, and he secured the fortress of Aligarh and took control of the Doab. Emperor Shah Alam II demanded tribute from Najaf Quli Khan; but the imperial forces were slaughtered by the Sikhs, and Begam Samru mediated a reconciliation. The Sikhs plundered the territory of Ghulam Qadir while he was fighting the Marathas and Jats near Bharatpur. Ghulam returned to Delhi in July 1788. His Rohillas stripped and raped princesses and ladies, letting many die of starvation while they searched for treasures, which his wife later estimated at 250 million rupees. When Shah Alam could not disclose more secrets, Ghulam Qadir blinded him. The Marathas attacked Delhi; Ghulam fled and was captured in December. Sindia had his body mutilated before putting him to death. Mahadji Sindia put 'Ali Bahadur in charge, tried to conciliate Tukoji Holkar by giving him a million rupees worth of land, and went to Mathura in 1788. He granted the Sikhs feudal tenures in 1789,

allowing a thousand Sikhs to collect taxes with Maratha officers; but the Sikhs plundered the Doab again in 1790. They captured the British commander Robert Stuart and held him at Thanesar for nearly ten months in 1791 before the English agreed to pay Bhanga Singh a ransom of six million rupees that was transferred by Begam Samru. Mahadji Sindia got Comte de Boigne to train his troops with European discipline, and by 1792 Sindia established Maratha supremacy over the Rajputs and Jats; but he had conflicts with 'Ali Bahadur and Holkar. In 1793 De Boigne's infantry attacked Holkar's troops near Ajmer. Mahadji Sindia died of illness in 1794; he was succeeded by his nephew's son Daulat Rao Sindia, who was only 14 and inept. He appointed the Shenvi Brahmin Lakhba Dada to govern northern India, which was ravaged so badly that land was hardly cultivated. The artillery of Begam's regiment forced the Sikhs to retreat to their own territory in 1794. An attempt to collect revenue in Karnal provoked a war with the Sikhs in 1795, and they invaded the upper Doab. The Sikhs were also torn apart by civil war, though Rae Singh Bhangi persuaded Gurdit Singh to leave the Maratha camp. Maratha chief Nana Rao entered Thanesar and was enticed to march toward Patiala to secure money; but fierce fighting by the Sikhs persuaded him to return to Delhi. In 1796 the Sikhs massacred and plundered pilgrims at Hardwar. Afghanistan's Shah Zaman invaded India in 1794, plundering and burning Jhelum. He demanded revenue payments from chiefs of Bhakar, Multan, Sind, and Kashmir before returning to Peshawar, where he blinded his rebellious brother Humayun. Shah Zaman invaded again and captured Rohtas in November 1795; but an insurrection by Mahmud at Herat and an invasion by Persian shah Agha Muhammad Khan Qajar forced his quick return. He left Ahmad Khan Shahanchibashi in Rohtas and Bahadur Khan with 12,000 cavalry to conquer Gujrat, but the latter was defeated and killed by Sikhs led by Sahib Singh. Ranjit Singh got to Rohtas before Sahib and claimed it as Shahanchibashi fled to Peshawar. In 1796 Shah Zaman tried to negotiate a safe passage through the Punjab. Some Sikhs agreed, but Ranjit Singh promised a battle. Shah Zaman divided his army under seven commanders with 12,000 men each. Ranjit Singh forced Pind Dadan Khan's men back at the Jhelum River. Shah Zaman ordered his men at Rohtas not to seize property or wrong people and to pay for grass and fuel. Sher Muhammad Khan Vazir entered Lahore on the last day of 1796, and Shahanchibashi proclaimed security of life and property in Kotwal. Shah Zaman even ordered the noses cut off of any Durranis who oppressed the people. When houses and shops were not illuminated, Shah Zaman ordered Hindus to pay a poll tax; but Muslims were exempted. Sikhs gathered 50,000 men at Amritsar and defeated the Afghan army on January 12, 1797, and 35,000 were reported killed in this battle. Shah Zaman retreated to Lahore, repaired the fort, and manufactured arms. The Taruna Dal Sikhs were defending their homeland, but the Budha Dal and Phulkian Sikhs across the Setluj River did not participate. Once again Shah Zaman returned to quell disturbances by his brother Mahmud at Herat. Before they left, troops collected 2,200,000 rupees from Lahore. Sind governor Shahanchibashi was killed by Sikhs fighting to recover their territory, and the Durranis fled. Shah Zaman still had his own governors in Kashmir, Peshawar, Derajat, Multan, and Sind. On his fourth invasion he left Peshawar in October 1798 and defeated Sikhs at Attock. The Afghan shah appointed Wafadar Khan chief commander, but this was resented by vizier Sher Muhammad Khan, whose letters warning Sikh chiefs were found. The Sikhs were not united either and withdrew as the Afghan army advanced. Ranjit Singh gathered some men at Amritsar, and Shah Zaman sent 10,000 troops that battled 2,500 Sikhs, killing 500 on each side. As Shah Zaman entered Lahore, various bands of Sikhs cut off supplies from the Durrani army. Some Sikhs even surrendered to Shah Zaman by coming at night. When 4,000 Sikhs gathered by the Beas River, the Shah sent 24,000 troops, causing the Sikhs to disperse. Shah Zaman tried to negotiate, and early in 1799 some settlements were made. Meanwhile Bombay governor Duncan had sent Mehdi Ali Khan to urge the Persian Shah to invade Khurasan, while Mahmud was incited to revolt again. Zaman Shah decided

to return to Kabul, and Ranjit Singh persuaded the Sikhs not to molest the retreating army. This was the last Afghan invasion of India. The Irish George Thomas fell in love with Begam Samru and then married the slave girl Marie. In 1789 he had prevented the Emperor from being taken prisoner by helping to defeat Najaf Quli's attack on the imperial army. After Le Vaisseau married Begam, his intrigues caused Thomas to revolt in 1792. Thomas surrendered and was released. He served the Maratha chief Apa Khande Rao, and in 1795 he expelled Sikh raiders. When Begam Samru was imprisoned by Zafaryab Khan at Sardhana, Thomas defeated and imprisoned Zafaryab, restoring Begam to her position. When Comte de Boigne left India in 1796, he was succeeded by French general Perron. In 1798 Thomas led a Maratha attack on rebellious Sikhs in a bloody battle that killed 1500, but a peace treaty allowed the Sikhs to evacuate the place. Almas Beg let Thomas use Hansi as his headquarters, and for a while he governed and collected taxes from 253 villages. When Sikhs raided his territory, he pursued them to Patiala. The Sikhs fought in alliance with Shambu Nath against Ashraf Beg, who was aided by Perron. Using local Muslims, Perron invaded Karnal and signed a peace treaty with the Sikhs at Thanesar in March 1799 before being joined by Begam's four battalions. Perron led the Marathas, and he ordered Louis Bourquien with his 2,000 men to join 6,000 Sikhs against 5,000 men led by Thomas at Georgegarh in 1801. Each side lost 2,000 in battle, and then Thomas was besieged. Reduced to 700 men and lacking supplies, Thomas surrendered and was allowed to go to British territory. Ranjit Singh was born November 13, 1780. His father died in 1792, and five years later he became chief of the Sikh misl Sukarchakia. At that time between the Indus and Setluj rivers were 27 Hindu states, 25 Muslim states, and 16 Sikh states. Ranjit Singh made political alliances by marrying a Kanahya princess in 1796 and a Nakai princess in 1798. The next year the citizens of Lahore invited Ranjit Singh to occupy their city, and Shah Zaman authorized him to govern it for the Afghans, enabling Ranjit Singh to take over Lahore with little resistance. In 1800 Governor-general Wellesley sent Yusaf Ali to persuade Ranjit Singh not to form an alliance with Shah Zaman. However, Shah Zaman was deposed and blinded by his brother Mahmud, who was overthrown by Shah Shuja in 1803. Sikhs and North India 1800-18

Tibet and Nepal 1707-1800


Kashmir and Tibet 1526-1707 Jesuit missionaries had visited Tibet in the 17th century, and Capuchin fathers came in 1707 for four years. The Jesuit scholar Ippolito Desideri was at Lhasa 1716-21, learned Tibetan, and tried to refute their Buddhist teachings. The Capuchin mission left Lhasa in 1733, returning again in 1741; their proselytizing efforts failed, and their mission was abandoned in 1745. Chinese emperor Kangxi (r. 1662-1722) collected tribute from Tibet. Lhazang Khan (r. 1705-17) used the military to try to conquer Bhutan in 1714, but the Tibetans were defeated. Dzungar Mongols invaded Tibet in 1717; they stormed the capital at Lhasa, killed Lhazang, deposed the Dali Lama he had appointed, and gained popularity by making a Tibetan prime minister (Desi). However, Kangxi got control of the child the Tibetans respected as the Dalai Lama, and the Dzungars were resented for persecuting the Nyingmapa lamas and attacking their monasteries, the Tibetans resisting this looting of their holy places. The Dzungars destroyed most of the first force sent by the Manchus before they reached Lhasa in 1718, and so the Emperor sent a larger force in 1720 that drove the Dzungars out of Tibet and installed the new Dalai Lama. The Manchu dynasty

of China would dominate Tibet for nearly two centuries until their fall in 1911. Khangchennas was appointed chairman of the council and governed western Tibet. However, a Manchu military governor with a garrison of 2,000 troops was established. When Yong Zheng (r. 1722-36) became emperor of China, he withdrew the unpopular Manchu troops in 1723 but left the military governor as an advisor. Pholhanas became a council minister in 1723 and was opposed by Khangchennas, Ngabo, and Lumpa for advocating an alliance with the Manchus. In 1726 Emperor Yong Zheng ordered the Nyingmapa sect persecuted, and Khangchennas began implementing that policy. Pholhanas offered his resignation, which was refused, and went home to Tsang. Ngabo, Lumpa, and Jaranas assassinated Khangchennas with knives. His two wives, secretary, and steward were also murdered along with two governors of northern Tibet who were friends of Khangchennas and Pholhanas. Pholhanas gathered troops in Tsang and there battled the invading force of Ngabo, Lumpa, and Jaranas, gaining the name Miwang Pholha. The Panchen Lama and a representative of the Dalai Lama mediated a truce in April 1728; but after some Tsang people were killed, Pholhanas marched 12,000 troops to Lhasa. The three ministers and fourteen supporters were tried and executed. The young Dalai Lama Kesang Gyatso and his father, who had provoked the civil war, were sent to Kham for seven years. Pholhanas gained the support of the Manchus, who re-installed a garrison with two Manchu officials called Ambans to represent the Emperor and report on events in Lhasa. Also in 1728 the Chinese promoted the leadership of the second Panchen Lama of the Gelugpa sect and gave him sovereignty in northern and western Tibet, though the Panchen Lama is supposed to remain in meditation and be above worldly concerns. Pholhanas restored peace and governed in Lhasa so well that in 1740 he was proclaimed king of Tibet. That year the Bhutanese attacked Sikkim, and Pholhanas sent an administrator to help the minor ruler in Sikkim. Pholhanas died in 1747 and was succeeded by his younger son Gyumey Namgyal. He came into conflict with his older brother Gyumey Tseten, who had been governing western Tibet since 1729. Gyumey Tseten died mysteriously in 1750, the year Gyumey Namgyal persuaded the Emperor to reduce the Manchu garrison at Lhasa to one hundred men. Gyumey Namgyal secretly prepared to form an army and contacted the Dzungar Mongols. The two Ambans complained and killed Gyumey Namgyal and his attendants. Tibetans besieged the residence of the Ambans and killed them along with more than a hundred Chinese soldiers and civilians, burning the building. About two hundred Chinese took refuge in the Potala and were protected from the mob by the Dalai Lama. Despite posters calling for an end to violence, some continued to riot before fleeing toward Dzungaria. They were pursued, caught, and put on trial; thirteen were executed, and the rest were imprisoned. In 1751 the seventh Dalai Lama Kesang Gyatso was put in charge of the government with a council (Kashag) of four which operated by consensus. The Kashag took over the army and required each landowning family to provide one soldier. The province of U had 1,000 troops, and Tsang had 2,000. Meanwhile Chien Long had sent another military force, and the Dalai Lama negotiated the withdrawal of all but a garrison of 1,500. The Dalai Lama also mediated a dispute between local lords on the border with Nepal. Upon his death in 1757 the Drepung monk Jampel Delek was appointed regent during the minority of the new Dalai Lama, and this tradition continued for more than a century. In 1762 Palden Yeshe (1738-80), the third Panchen Lama, gave the name Jampal Gyatso to the four-year-old eighth Dalai Lama. Narbhupal Shah (r. 1716-42) was the tenth ruler of the Gurkhas west of the Nepal valley. He gathered a large force and attacked Nayakot in 1736, but he was defeated and retreated. His son Prithvi Narayan Shah succeeded him at the age of twelve. He attacked Nayakot in 1748, but the Kathmandu army of Jai Prakash Malla killed many of the Gurkhas. Prithvi Narayan escaped, and

the Gurkha army withdrew from the valley again. However, in 1767 Prithvi Narayan led the siege of Kirtipur that exterminated the garrison; but the Gurkhas had to go defend Tarai in the south from the British expedition led by Captain Kinloch. In September 1768 the Gurkhas conquered Kathmandu, and Malla's army fled to Bhatgaon. There Prithvi Narayan knew the old king Ranjit Malla, who agreed to let the Gurkha king take over his kingdom as he retired to Benares. Thus in 1769 the Gurkhas replaced the Newari rulers and united the kingdom of Nepal. Three years later the Gurkhas had thousands killed fighting Tanbu, which was brought under their power. In 1772 the Bhutanese led by Desi Shidariva invaded Cooch Bihar and took their raja prisoner. Bengal governor Warren Hastings sent an Indian force to drive them back into the foothills, and the third Panchen Lama mediated a friendship and commerce treaty between Bhutan and the British East India Company. In 1774 Hastings sent George Bogle, who reached Tashilhunpo the next year and married the Panchen Lama's sister. Lhasa would not let Bogle visit, but he secured the trade agreement with Bhutan and helped the Panchen Lama found a Buddhist temple at Calcutta. The regent Jampel Delek died in 1777; but the Dalai Lama declined to assume responsibility because he had not yet completed his training. Ngawang Tsultrim was appointed the second regent. The Panchen Lama traveled to visit the Manchu emperor, but he died of smallpox at Beijing in 1780. That year the Regent sent troops that took two years to suppress leaders in Kham trying to expand their territory. In 1781 the eighth Dalai Lama began governing, and he gave the name Tenpai Nyima to the fourth Panchen Lama. Captain Samuel Turner went to Tashilhunpo in 1783 but could not get to Lhasa either, and little could be accomplished with the infant Panchen Lama. Tibetans informed Prithvi Narayan that the Nepalese silver coins had been debased with copper since 1751. Prithvi Narayan died in 1774 and was succeeded by his oldest son Singh Pratap Shah. His brother Bahadur Shah was imprisoned and then sent into exile. The Bhutanese incited the Gurkhas to invade Sikkim in 1775, and Singh Pratap waged war against the raja of Morung. Tibetans offered the Sikkimese aid, but they accepted only food; a treaty was made, but the Gurkhas resented the Tibetan intervention. When Singh Pratap died in 1778, Bahadur Shah returned and became regent for his infant nephew Ran Bahadur Shah; but after coming into conflict with his widowed sister-in-law, Bahadur Shah was forced into exile again. The young prince's mother, Rajendar Lakshmi, ruled until she died in 1786. Bahadur Shah returned again and called himself Fateh Bahadur. He appointed Swarup Singh commander of the army that invaded the Chaubisi principalities. Two of the third Panchen Lama's brothers, Drungpa Trulku and Shamar Trulku, were claiming disputed property, and they urged the Gurkhas to invade Tibet on their behalf. The king of Nepal informed a Tibetan that their new silver coins meant that the old debased ones were devalued and that traded salt should not have any impurities. If these conditions were not accepted, Nepal would annex Nyanang, Rongshar, and Kyirong. Shamar Trulku was held hostage, and he asked the Dalai Lama to ransom him. The Tibetan Kashag would only agree to a slight reduction in the old coins' value, and they were not concerned about Shamar Trulku. A large Gurkha army invaded the three districts, defeating local Tibetan resistance. Then in 1788 they marched on Dzongka and Shekar. A Tibetan army occupied the fort at Shekar and drove out the Gurkhas. While Manchu forces were on their way from China, the Gurkhas attacked the winter palace in western Sikkim. Tibetans brought gunpowder, and the pillaging Gurkhas left Sikkim. Shamar Trulku proposed negotiation, and the Chinese generals persuaded the reluctant Tibetans to accept and pay the Nepalese an annual tribute of 50,000 rupees. Nepal agreed to withdraw from the four districts. The Garhwal ruler Pradhyuman Shah also agreed to pay Nepal an annual tribute of 25,000 rupees. After one payment, the Dalai Lama had the districts investigated and requested a reduction in the tribute. He and the Kashag recalled the regent Ngawang Tsultrim from Beijing. The Regent

criticized the Kashag for accepting the treaty, demoted the general who surrendered Dzongka, and sent some officials into exile. The Regent became angry at the delays in the negotiations but died of a heart attack in 1791. That year the Gurkhas abducted some Tibetan officials and killed others in fighting at the Nyanang fort. The Panchen Lama fled to Lhasa, and the Gurkhas captured and pillaged Shigatse until an epidemic forced them to retreat to Shekar and Dzongka. In 1792 while the Tibetans were driving the Gurkhas back, 13,000 imperial troops arrived under a Manchu general. He and the Tibetan generals told the Sikkimese ruler they could keep territory they captured. The Tibetan and Manchu armies defeated the Gurkhas and invaded Nepal. The Gurkhas appealed to the British, but Cornwallis did not want to fight their Chinese trading partner. Shamar Trulku poisoned himself. The Gurkhas were forced to return their loot and promised to send an envoy to China every five years. Emperor Qianlong promoted the Ambans to provincial governors, and the tax system and administrative organization of Tibet were reformed. In 1792 Col. Kirkpatrick negotiated a trade treaty for the East India Company with Nepal, but it was not implemented. Raja Ran Bahadur Shah ruled so badly that he was denounced by the people and fled to Benares in 1800. He asked the Governor-General to loan him ten battalions, but instead the English signed a friendship treaty with Nepal in 1801. Tibet and Nepal 1800-58

Sri Lanka 1707-1800


Southern India 1526-1707 Narendrasimha (r. 1707-39) was the last Sinhalese king of Sri Lanka. The economic policies of the Dutch East India Company (VOC) compelled the Kandyans to sell their products at fixed prices well below their market value, and the VOC had a monopoly on imported cloth. Narendrasimha tried to retaliate by ordering roads from Kandy closed in 1716, but the Dutch would not open their ports. The Dutch governor administered the Colombo Commandery and relied on two other commandants at Jaffna and Galle. The Dutch were more efficient than the Portuguese; but many accepted bribes to allow illegal trading. Charges were brought against Governor Becker (1707-16) after he left Sri Lanka. Corruption spread into the judiciary, and under Petrus Vuyst (1726-29) even Dutch settlers and officials were accused falsely and executed. The Dutch were Calvinists and forbade Catholicism as well as Buddhist and Hindu worship; but such regulations could not be enforced. Missionary schools were set up, and those not attending could be fined. The frontier gates of the kingdom were closed again in 1732 for two years. Discontent with the economic exploitation turned into unrest. While Domburg was governor 1734-36 the salagama caste that did the cinnamon peeling revolted. Van Imhoff (1736-40) instituted reforms that increased efficiency and regained some respect. Sri Lanka got its first printing press in 1737 and soon began publishing Christian books in Sinhalese and Tamil. The Dutch helped bring the bridal party from India for the new Nayakkar ruler Sri Vijaya Rajasimha in 1739, and he opened the roads. Yet the salagamas continued to resist, and in 1743 Kandyans raided Siyana Korale. Two efforts to provide Dutch ships for Buddhist missions to Burma and Siam failed before success was achieved on a journey from 1750 to 1753. Standards for monks had become lower in Sri Lanka, and few were celibate or full-time monks. The Siamese monks restored the upasampada ordination and revived Buddhist education. Valivita Saranankara (1698-1778) was not ordained, but he founded the Pious Brotherhood (Silvat Samagama) to improve the knowledge, discipline, and practice of the Buddhist order (sangha).

A doubling of the price of cinnamon stimulated the Dutch to make their land policy even more restrictive in the 1750s, and peelers revolted in 1757. Governor Schreuder (1757-62) especially tried to extract as much production as possible from the peasants, and he ordered peasant gardens destroyed if they had no legal title. Kandyans supported the rebellion in 1760, and two years later the Dutch were alarmed that English envoy John Pybus from Madras had come to the Kandyan royal court; but the British offered no military aid. The Dutch invaded Kandy and failed, but they came back in 1765 with a larger force that ravaged the capital. Kirti Sri Rajasimha (r. 1747-82) had to accept a harsh treaty in 1766 that gave the Dutch all the coastlines and the right to peel cinnamon in Kandyan territory. The Kandyans refused to cooperate on demarcating the boundary lines and resented the Dutch unilateral efforts to do so in 1773. Kirti Sri Rajasimha reinforced the caste system by only allowing goyigamas (about half the population) to be ordained Buddhist monks. While at war with the French and Dutch, the English seized the port of Trincomalee in January 1782 but were forced out seven months later by the French. The new Kandyan ruler Rajadhi Rajasimha (r. 1782-98) decided not to accept English intervention. Dutch governor Falck (1765-85) had been experimenting with growing cinnamon on plantations, and this successful cultivation took the pressure off the peeling in the Kandyan jungles and allowed the land policy to be more liberal. Falck gave the salagamas concessions not granted to other castes. The VOC only allowed one-fifth of the cinnamon sold in the lucrative European markets to be sold in Asia to keep the price high so that others would not buy in Asia to sell in Europe. Most of their profits went to those in the Netherlands. In Sri Lanka the death penalty was imposed for unauthorized peeling or the private trading of cinnamon. Governor de Graaf (1785-93) also pushed to boost production and provoked a rebellion in 1789. De Graaf extended control by the Dutch company over small chiefdoms in the Vanni. When the Batavian government told him he could not invade Kandy, he resigned. In 1795 the Dutch Stadholder fled from the French invasion of Holland to England, where from the Kew palace he issued a letter that governors in the Dutch colonies should turn over their installations to the British temporarily. The English took seven months to occupy the Dutch possessions in Sri Lanka by February 1796. At first Hobart offered Kandyans one trade outlet on the coast, but they demanded more. When the English learned of the 1766 Dutch treaty, they also refused to grant any trade outlets. The English East India Company and the Crown had dual control over Sri Lanka from 1798 until it became the British crown colony of Ceylon in 1802. The Company relaxed the Dutch restrictions on Muslims, because they were good traders; but Buddhists and Hindus were not given licenses to erect temples or establish schools. The increased land taxes and a new tax on coconut palms along with the replacement of headmen by south Indian revenue collectors caused a rebellion that broke out in December 1796 and was not quelled until early 1798 when the traditional system was restored. A committee investigated the territories taken over from the VOC and decided to restore the headmen of the goyigama and vellala castes. When Rajadhi Rajasimha died of illness in 1798 with no heir, the leading minister Pilima Talauve enthroned 18-year-old Konnasami as Sri Vikrama Rajasimha. The late king's brother-in-law Muttusami also claimed the throne of Kandy, but Pilima Talauve arrested him and his sisters. Pilima Talauve was close to the British but could not control Vikrama Rajasimha. Ceylon 1800-58

Notes
1. Quoted in The British Conquest and Dominion of India by Penderel Moon, p. 123. 2. Cornwallis Correspondence, Volume 2, p. 558, quoted in The Oxford History of India, p. 537. 3. Quoted in The British Conquest and Dominion of India by Penderel Moon, p. 271.

British India 1800-1848

by Sanderson Beck
British Conquest of Marathas 1800-18 Sikhs and North India 1800-18 British Expansion 1818-28 Bentinck's Reforms 1828-35 Rammohun Roy and Social Reform British Invasion of Afghanistan and Sind Sikhs and the Punjab 1839-48 This chapter has been published in the book SOUTH ASIA 1800-1950. For ordering information, please click here.

British Conquest of Marathas 1800-18


Marathas and Cornwallis Reforms 1784-1800 Governor-General Richard Wellesley believed that the English could govern India better than the Indians. He favored free trade and arranged for 3,000 tons of shipping for private British traders so that they could compete with foreign merchants. Wellesley made plans to improve drainage and roads in Calcutta and proposed experimental agriculture at Barrackpur. He encouraged missionaries, and the Bible was translated into Indian languages. He prohibited the sacrifice of children at Saugor Point by the Hughli River and tried to reduce the number of Hindu widows burned in sati. After Muhammad Alis son Umdat-ul-Umara died, the regents for his son rejected a pension agreement. So Wellesley offered one to Umdut-ul-Umaras nephew, and the British East India Company took over the Karnatak in July 1801. The Directors approved the new treaty because they believed the family of Muhammad Ali had forfeited its previous treaty rights by treasonable correspondence with Tipu. In 1801 Wellesley demanded that the Awadh nawab cede at least half his territory to the British East India Company, and the threat of force made him agree in November 1801. The ceded land of Rohilkhand and the Lower Doab bordering Bihar was most fertile. Saadat Ali was required to act in conformity to the counsel of the officers of the Honourable Company. Wellesley named his brother Henry as president of the board of commissioners and lieutenant-governor of Awadh. This military and administrative control by the Company in exchange for subsidies in the name of a defensive alliance was called the subsidiary alliance system. In 1806 the Directors established Haileyburg College in England and reduced Fort William College to teaching Indian languages to Bengali civilians. Jaswant Rao Holkar captured Ujjain in July 1801; he was defeated by Sarza Rao Ghatge in October but continued to fight by invading the Deccan. In 1802 opium addict Anand Rao Gaikwar asked the British for military aid against his brother Malhar Rao Gaikwar and his Arab mercenaries. Bombay governor Jonathan Duncan sent 2,000 men with Major Walker, who arranged a subsidiary treaty that ceded territory to the Company, defeating Malhar Rao and disbanding the Arab soldiers. After Jaswant Rao forced Peshwa Baji Rao to flee Puna, the Peshwa turned to the English and on the last

day of 1802 signed the treaty of Bassein granting him 6,000 troops in exchange for 2,600,000 rupees annual revenue. Castlereagh criticized this treaty for allying with weak Puna instead of letting the divided Marathas settle their own conflicts. He objected to a clause that forced the Peshwa to accept British arbitration in his disputes with others. Some historians have considered the Bassein treaty the end of Maratha independence and the beginning of the Company's empire of India. In February 1803 Jaswant Rao left Puna with a small garrison and plundered his way toward Hyderabad and Ahmadnagar. The civil war and drought caused a famine in central India. In May the British entered Puna and restored the Peshwa. Daulat Rao Sindia refused to agree to the Bassein treaty and organized a Maratha coalition with Raghuji Bhonsle II, Gosain Himmat Bahadur, and Gani Beg of Bundelkhand. However, Jaswant Rao Holkar made demands and declined to join. In this war Richard Wellesley limited officers' baggage to what could be packed on animals. His brother Arthur Wellesley gathered an army in the Deccan and captured Ahmadnagar in August 1803, and the next month he defeated the combined forces of Sindia and Raghuji at Assaye, killing 1,200 but suffering 1,600 casualties. In the north Commander-in-Chief Gerard Lake took the fortress of Asirgarh, and Sindia asked for a truce. Arthur Wellesley's army was doubled by the forces of Stevenson, and Berar without Sindia's cavalry was defeated with heavy casualties. French officers surrendered and evacuated the fort at Delhi. At Laswari the Marathas fought so courageously that Wellesley took their survivors into the Company's service. Sindia accepted a subsidiary force and defensive alliance, losing Agra, Delhi, and Gujarat, while Raghuji gave up Orissa and other territory on the east coast. In April 1804 Governor-General Richard Wellesley declared war on Jaswant Rao Holkar. General Lake wanted help from Sindia; but the Governor-General refused to recognize Sindia's claim to the fortress at Gwalior even though his brother Arthur Wellesley told him he was wrong. Lake sent Col. William Monson to block Holkar's return to Hindustan; but the zealous Monson went too far and lost half his men and all his guns during his retreat from Holkar's cavalry in the August rain. The Bharatpur raja had been given some of Sindia's territory for providing Lake with 5,000 cavalry, but now he went over to Holkar's side. Holkar invaded Hindustan, occupied Muttra, and besieged Delhi in October. Lake surprised his forces at Farrukhabad in November, inflicting 3,000 casualties on the Marathas while the British only had two killed and 26 wounded. They took Fort Dig the next month, and after a siege the Jats of Bharatpur agreed to a treaty in April 1805. The raja was allowed to keep Bharatpur; but he had to pay an indemnity of two million rupees, and he could not employ Europeans without the Company's permission. The raja had paid Amir Khan to attack Lake's supplies and raid Rohilkhand; Lake defeated and dispersed the bandits with his cavalry, though Amir Khan joined Holkar. Richard Wellesley was recalled in July 1805 and replaced by Charles Cornwallis, who reported that William Pitt had commented that Wellesley "had acted most imprudently and illegally." The war increased the Company's debt from 17 million in 1797 to 31.5 million in 1805. Wellesley was also criticized for issuing orders autocratically without consulting his Council. Before Cornwallis could reverse the subsidiary treaties, he died at Ghazipur in October 1805. Senior councilor George Barlow became acting governor-general and concluded a treaty with Daulat Rao Sindia the next month. Lake chased Jaswant Rao as far as Amritsar, where the Sikh Ranjit Singh declined to join his cause against the English. Jaswant Rao Holkar accepted a treaty in December 1805 that let him keep his territory in the Deccan. Barlow also left the Rajput and small states west of the Jumna River to the depredations of Sindia, Holkar, and Amir Khan; Lake was so upset that he resigned in protest. To save money Barlow greatly reduced the number of forces and disbanded the recruited Marathas, cutting the annual deficit in half to one million pounds.

Madras commander John Cradock required sepoys to shave their beards, banned caste marks on the face, and made them wear hats usually worn by Christian converts. Hindus and Muslims were greatly offended, and Cradock was willing to rescind his order; but Governor William Bentinck and the Council insisted on the new turban they had approved. On July 10, 1806 at 3 a.m. sepoys attacked the Europeans, shooting dead about a hundred and wounding many more. Col. Robert Gillespie brought dragoons and killed more than three hundred mutineers, imprisoning the others. A few were tried and executed, and most of the others were discharged; three regiments were disbanded. Cradock and Bentinck were recalled. Gilbert Elliot, Earl of Minto, arrived as governor-general in July 1807. After the French invaded Portugal, the British occupied Goa. Learning that Napoleon had made a treaty with the Russians, Minto sent John Malcolm to Persia, Mountstuart Elphinstone to Kabul, and Charles Metcalfe to Lahore to try to negotiate alliances. Malcolm never reached Teheran, where the French already had influence. In Afghanistan, Shah Shuja, brother of the deposed and blinded Shah Zaman, had overthrown Shah Mahmud about five years before; he agreed to an alliance against the French, but he himself was soon overthrown and fled to Ranjit Singh and then to Ludhiana, where the British gave him refuge. Metcalfe tried to persuade Ranjit Singh to give up his recent conquests in the Sutlej and Jamuna regions. An army led by David Ochterlony persuaded Ranjit Singh to agree to a treaty in 1809 that allowed him to retain them but limited the number of his troops. Minto feared an alliance of Muslim aristocrats and sent Col. Barry Close against Amir Khan, who withdrew from Berar. In 1810 Minto sent a force that captured the islands of Mauritius and Bourbon from the French. With little warfare in India during his six years Lord Minto improved the finances of the Company. In 1813 the Earl of Moira (known as Lord Hastings after 1817) became governor-general and commander-in-chief. The Company's charter was renewed for another twenty years in 1813, and for the first time the Parliament declared Crown sovereignty over its possessions and ended its monopoly on Indian trade. Europeans still could not reside in the Company's territories without a license and could be deported. Parliament also encouraged missionaries to provide moral education and authorized a bishop. The Charter Act of 1813 provided 10,000 to advance the study of Sanskrit, Persian, and Arabic, but the money was not spent until ten years later. The Company now had a surplus, and Lord Hastings invested in road construction and irrigation. Awadh nawab Sa'adat 'Ali died in 1814 and left a huge surplus. When Major Baillie recognized the oldest son Ghazi-uddin instead of the favored second son, the latter retired on a pension in Benares. Lord Hastings visited Lakhnau (Lucknow) and accepted a loan of ten million rupees (1,250,000) from Ghazi-uddin that helped finance the Gurkha war. Later Baillie demanded a similar loan, which was paid for by Terai territory taken from the Gurkhas. The defeat of Napoleon by Arthur Wellesley (Wellington) in 1815 allowed the British to end their policy of neutrality in India. Jaswant Rao Holkar secretly assassinated his brother Kasi Rao and nephew Khande Rao, as the stress of his defeats caused him to go insane in 1807. For four mad years until he died in 1811 his state was in anarchy. Then his favorite mistress Tulsi Bai gained power while his minister Amir Khan led the plundering Pathans of central India. Raghuji Bhonsle II did not accept a subsidiary alliance, and his Berar was also in disorder because of the lawless Pindaris and the Pathans. In 1809 he forced Amir Khan to retreat to Nagpur; but his attempt with Daulat Rao Sindia to capture Bhopal in 1813 was defeated by Nawab Vazir Muhammad the next year. Raghuji died in 1816. Because his son Parsoji Bhonsle was blind, paralytic, and ill, his cousin Appa Sahib acted as regent. When Raghuji's widow Baka Bai challenged him, Appa Sahib made a subsidiary alliance treaty in May 1816. When Parsoji died the next year, Appa Sahib became gadi and met with the ministers of the Peshwa and Sindia.

The marauding Pindaris were a loose collection of brigands with no religious or national unity, and they had been ravaging Malwa, Marwar, Mewar, and other Rajput states. Company territory had been attacked in Mirzapur and South Bihar in 1812 and the northern Sarkars in 1816. These incursions into Company territory weakened the Council's resolve against armed intervention; but Board of Control president George Canning was still vetoing the extermination of the Pindaris because of the risk of a general war. In Rohilkhand in 1816 Muslims rioted after a respected Mufti was wounded by guards quelling a mob complaining about a tax. Early in 1817 Daya Ram of Hathras in the Ganges-Jumna Doab seized police officers and had a force of 8,000 men. Lord Hastings sent enough artillery to capture his fortress. In Bengal a mob led by Jagbandhu revolted against government extortion and plundered Puri in 1817; martial law was proclaimed, and order was restored by reducing the assessment. In Benares a communal riot resulted in the death of about twenty people, and a general strike and petitioning was successful in getting a tax withdrawn. The Gaikwar of Baroda had made a subsidiary alliance treaty with the Company in April 1805; but Major Walker kept Anand Rao Gaikwar and Fateh Singh Gaikwar under British guards. His successor, Captain Rivett Carnac, provoked resistance by Gaikwar Ranis. Peshwa Baji Rao II plotted to form a Maratha confederacy against the English. In 1814 the Peshwa conducted Gaikwar chief minister Gangadhar Shastri, who was a friend of the English, to Nasik, where he was murdered. Trimbakji Danglia was suspected, and Baji Rao reluctantly surrendered him to the British resident Elphinstone at Puna. Trimbakji escaped the following year, probably by the connivance of the Peshwa. Lord Hastings ordered Elphinstone to curtail the Peshwa, and Baji Rao II was compelled to sign the Treaty of Puna in June 1817. The article in the Bassein treaty obligating him to send a contingent force was annulled. The Peshwa renounced leadership of the Maratha confederacy, surrendered three forts, and ceded to the Company territory yielding 3,400,000 rupees for a maintenance force of 5,000 cavalry and 3,000 infantry. Lord Hastings himself commanded an army of 113,000 men with 300 guns. He expected Maratha chiefs to cooperate and warned any aid to the Pindaris would be treated as predatory aggression. On November 5, 1817 Daulat Rao Sindia signed the Treaty of Gwalior, promising to provide 5,000 cavalry and help the English suppress the Pindaris. On that day the Peshwa burned the British Residency at Puna and attacked with 27,000 men Col. Burr's British army of 2,800, but he was defeated. The British occupied Puna, and Baji Rao fled. Amir Khan submitted by agreeing to be nawab of Tonk. Appa Sahib of Nagpur had about 20,000 men and 36 guns, but his forces were defeated at Sitabaldi. Appa Sahib gave up and apologized to Richard Jenkins, whose army forced the surrender of Nagpur. The Holkar regency wanted a treaty, but the Pathan war party murdered Tulsi Bai. In December, Jaswant's son Malhar Rao Holkar II attacked the British in the largest battle of the war at Mahidpur, but his army was routed by the combined forces of Commander-in-Chief Thomas Hislop. Holkar was forced to sign a subsidiary treaty in January 1818, giving up claims to the Rajput states and ceding territory south of the Narmada River. Captain Staunton with 900 men ran into the Peshwa's army of 28,000 but survived with only 265 casualties while killing many Marathas. In February 1818 the British defeated and killed Maratha commander Gokhale, capturing the Satara raja who was descended from Shivaji. He was installed as the ruler of a very small Maratha kingdom at Satara. The Company army defeated Pindari leaders Karim Khan and Vasil Muhammad, and about 25,000 Pindari horsemen were eventually rounded up or dispersed. The greatest Pindari leader Chitu fled into a forest and was killed by a tiger. The Peshwa was pursued and finally surrendered in June 1818 to John Malcolm, who offered him an annual pension of 800,000 rupees, which was paid until he died in 1851. One by one the Rajput states accepted "defensive alliance" treaties with the British. The last Maratha fortress at Asirgarh did not surrender until April 1819. The blind Mughal emperor Shah 'Alam II on a pension died in 1806, and Lord Hastings told his successor Akbar II to give up all ceremonial pretensions. The

British now had political supremacy over all of India except Assam, Sind, and the Punjab. Indian historians have suggested various causes for the decline of Maratha power in India from Sarkar's opinion that Indian society had become rotten to Qanungo's view that aggressive British imperialism inevitably overcame the medieval feudalism of the Maratha chiefs. Major factors include diverse causes. The Marathas overextended themselves by trying to conquer the north in the mid-17th century. Conflicts, such as the Sindia-Holkar rivalry, with each other and the Peshwa divided them. Maratha states had administrative anarchy with court corruption and excessive violence. Armies were the main government and mostly plundered, even their own people. Chiefs were won over by British money, and many sepoys served in the Company armies. Maratha military forces were badly organized and poorly trained; they lacked the modern equipment and discipline of the Europeans. Marathas had declining national feeling as the proportion of mercenaries increased and included Arabs, Sikhs, Rajputs, Sindis, Rohillas, Abyssinians, Pathans, Topiwalas, and Europeans; even Napoleon called Perron a traitor to his profession for betraying Sindia's army. The Maratha state had a precarious agriculture dependent on rain, commerce that was frequently harassed, and little industry. Unpaid soldiers led to coercive protests. The feudal system only promoted local and temporary loyalties as peasants supported whoever protected them. Caste prejudices also weakened the social fabric. Education was very limited, and even Persian influences dried up with the decline of the Safavids. The Marathas had no great leader after Shivaji, and after the death of Nana Fadnavis in 1800 the leaders were especially bad. Sikander Jah had succeeded his father Nizam 'Ali in 1803 at Hyderabad, and his pro-British prime minister Mir Alam had such strong opposition that he took refuge with the British resident. When Mir Alam died in 1809, his Hindu deputy Chandu Lal gained the power and was also supported by the British. Company loans at high interest rates were used to spread corruption. By 1810 the outgoing resident Captain Sydenham advised taking over the administration; but the Directors still favored non-intervention. Resident Henry Russell added to the prodigal spending with a new brigade of over-paid officers. General Palmer's Eurasian son William and Director William Rumbold set up William Palmer & Co. to make money from loans as Bentinck had done at Madras. Lord Hastings gave permission for loans at 25% interest. The firm made advances totaling 240,000 mostly to the Russell brigade, and in 1819 Chandu Lal asked to borrow 600,000. When Metcalfe became resident, he investigated the fraud and arranged for the British government to guarantee a loan at 6%. This scandal resulted in the resignation of Lord Hastings at the end of 1822.

Sikhs and North India 1800-18


Sikhs and North India 1767-1800 Ranjit Singh was born November 13, 1780. His father died in 1792, and five years later he became chief of the Sikh misl Sukarchakia. At that time between the Indus and Setluj rivers were 27 Hindu states, 25 Muslim states, and 16 Sikh states. Ranjit Singh made political alliances by marrying a Kanahya princess in 1796 and a Nakai princess in 1798. The next year the citizens of Lahore invited Ranjit Singh to occupy their city, and Shah Zaman authorized him to govern it for the Afghans, enabling Ranjit Singh to take over Lahore with little resistance. In 1800 Governor-General Wellesley sent Yusaf Ali to persuade Ranjit Singh not to form an alliance with Shah Zaman. However, Shah Zaman was deposed and blinded by his brother Mahmud, who was overthrown by Shah Shuja in 1803. The Muslim Nizam-uddin Khan and the Bhangi Sikhs submitted to Ranjit Singh in 1801, and Nizam paid him a war indemnity. Maharaja Ranjit Singh led an army that attacked Amritsar in 1802 and conquered the Sikh religious center in a few days. Also that year the Maharaja invaded Multar and set the tribute at 120,000 rupees.

Though the Marathas and Sikhs were not united, the British feared the disciplined army of Perron and sent General Lake to capture Aligarh in August 1803. Bourquien was defeated the next month. Lake put the blind Emperor Shah Alam II under British protection, and Daulat Rao Sindia was defeated at Laswari in November. Wellesley instructed Lake to win over the Sikhs from the Marathas. Ranjit Singh replied that he would cooperate with the British if they would accept his sovereignty over all the Sikh chiefs west of the Sutlej River. After the British conquered Delhi, they treated the Sikh sirdars and rajas as independent chiefs. In 1804 Bhag Singh of Jind and Bhanga Singh of Thanesar were the first Sikh sirdars to go over to the British. Bhag Singh was rewarded with tax districts. When Ochterlony warned Wellesley that Ranjit Singh was threatening the CisSutlej chiefs, the Governor-General advised him to establish friendly relations with all the CisSutlej chiefs. In February 1805 Ranjit Singh sent messages to all Sikh sirdars to join a united Sikh state under his leadership as Maharaja. In April, Ochterlony sent Burne to attack Gurdit Singh of Ladwa, the leader of the anti-British Sikhs who had been plundering the upper Ganga Doab, and Burne captured Karnal. By June most Sikh sirdars had agreed to be friendly with the British. Jaswant Rao Holkar got support from Sahib Singh and asked for other Sikhs to join his anti-British efforts; but Ranjit Singh visited Lake's camp in disguise and promised him and Malcolm that he would not support Holkar. Ranjit Singh sent Fateh Singh Ahluwalia with Bhag Singh to help mediate a treaty between the British and Holkar in December 1805. These two emissaries also made a treaty for the Sikhs with the British the next month. Gian Singh was impressed by the discipline of the British army and compared them to the Mughals, Afghans, Marathas, and Sikhs, who laid waste to all the cultivation within thirty kilometers of the road; the British purchased what the others stole. After Baghel Singh died in 1805, Ranjit Singh took over the territory of his widow Ram Kaur along with 2,400,000 rupees in cash. Ranjit Singh campaigned in the Cis-Sutlej region and took over 311 villages from Rani Nurulnisa in November 1806. Ranjit Singh continued his plundering the next year, expelling the Pathan chief of Kasur; but he alienated Lal Singh and Sahib Singh by not sharing his loot with them. He also antagonized his mother-in-law Sada Kaur by sending his general Mohkam Chand to take Dinanagar from her. Ten Cis-Sutlej chiefs met in March 1808 and felt they were caught between the British and Ranjit Singh, but they sent their representatives to the British resident Seton at Delhi to ask for protection against Ranjit Singh. The exclusion of Holkar and the British from the Punjab had enabled Ranjit Singh to unite his kingdom. Metcalfe was sent to Ranjit Singh and met him at Kasur to negotiate a confederation; Metcalfe complained when the Maharaja sent Karam Singh Chahal with 2,000 troops to seize Faridkot in October 1808. Metcalfe refused to accompany Ranjit Singh's army as he captured Ambala and Mulana from Rani Daya Kaur, seizing 50,000 rupees. Metcalfe went to Amritsar, and the Maharaja spent time there with his favorite dancing-girl Moran. A mob of Hindus burned down the houses of dancing-girls, and Ranjit Singh fled with Moran to Lahore, where Brahmins went on a hunger strike. Hindu-Muslim riots broke out in Amritsar and Lahore, but the Maharaja suppressed them by the end of 1808. Metcalfe accused Ranjit Singh of duplicity and noted that he had repudiated his first wife Mahtab Kaur and their two sons, angering her mother Sada Kaur, who offered Metcalfe free passage for British troops. Seton and Metcalfe advised Governor-General Minto not to allow a Sikh kingdom on the British border. Minto sent a force under Col. Ochterlony, and the Maharaja's men evacuated Ambala. Ranjit Singh chose to negotiate with Ochterlony, who was censured, resigned, and reinstated. In April 1809 Ranjit Singh accepted the Treaty of Amritsar that gave the British the territory between the Yamuna and Sutlej rivers while recognizing Ranjit Singh's domain northwest of the Sutlej. Ranjit Singh withdrew his forces across the river, giving back Faridkot, and Bhag Singh surrendered Ludhiana to Ochterlony for his camp. The British declined to support the Gurkha

general Amar Singh Thapa's invasion proposal and even offered to help defend Ranjit Singh. In Afghanistan the Barakzai brothers of the Sadozai family and Durrani tribe deposed Zaman Shah and enthroned Mahmud Mirza in 1800, but he was overthrown by his younger brother Shuja-ulMulk three years later. Shah Shuja ruled Afghanistan from 1803 until 1809 when he was replaced by his stepbrother Shah Mahmud because of the revolt led by the oldest Barakzai brother Fateh Khan and his brother Dost Muhammad. Shah Shuja escaped to the Punjab, where he was supported by Ranjit Singh. Shuja with help from Kabul vizier Fateh Khan conquered Peshawar, but in 1812 he was captured by Attock governor Jahan Dad Khan and imprisoned in Kashmir for a year. Meanwhile Ranjit Singh and diwan Mohkam Chand were subjugating Hindu and Muslim chiefs, and the road to Kashmir was prepared by seizing Bhimbar in 1811 and Rajauri in 1812. Shuja's senior wife Wafa Begam offered Ranjit Singh the famous Kohinur diamond if he would protect her husband from Vizier Fateh Khan, who had proposed a campaign to overthrow his brother Ata Muhammad Khan in Kashmir. The Maharaja sent his top general Mohkam Chand to accomplish both tasks in 1813. Fateh Khan got to Kashmir before the Sikhs and refused to share the spoils with Ranjit Singh. Fateh Khan released Shah Shuja but lost the battle for the fort of Attock to Mohkam Chand and the Sikhs. Shah Shuja chose to live in Lahore, and Ranjit Singh got the diamond. In 1815 Shuja escaped from Lahore and made his way through Kulu to Ludhiana, where the British raised his allowance to 50,000 rupees. Ranjit Singh fined the Kulu raja 80,000 rupees for not capturing Shuja. Maharaja Ranjit Singh's system of justice was to make the rich pay fines for the offenses of the poor in their village. Another Kashmir expedition in 1814 led by Ranjit Singh failed because of defense by its governor Muhammad Azim Khan, the mountain terrain, and the rain. The Maharaja lamented the heavy costs of this expedition. After Jodh Singh died, Ranjit Singh seized the estates and destroyed about 150 forts of the Ramgarhia Misl. The Maharaja continued to take over more territory and forced the chiefs to pay him tribute. He declined to help the Gurkha chief Amar Singh against the British. Ranjit Singh engaged in six campaigns into Multan over fifteen years before he could collect 130,000 rupees tribute in 1816; finally his Sikh army of 25,000 conquered Multan in 1818.

British Expansion 1818-28


After 1800 Thomas Munro spent seven years in Mysore developing his method of tax collection he had initiated at Madras. He returned to England and in 1812 persuaded the Directors to prevent the use of the permanent settlement in Madras and the Upper Provinces. Munro went back to Madras in 1814 to implement annual settlements and reform of the judicial system. In 1820 he was made governor of Madras and applied his more traditional ryotwari settlements throughout the province for the next seven years. He believed that the natives were much more qualified than the Europeans for making judicial decisions, and Charles Metcalfe described the British-dominated courts as " scenes of great corruption" and "very unpopular." Even Governor-General Lord Hastings bemoaned the inconvenience, expense, and delay of the civil proceedings. He let Munro experiment using village headmen (patels) for suits up to 250 rupees and village councils (panchayats) for larger ones; but they were all expected to work without remuneration and were not utilized. Munro believed in working with a prejudice in favor of native systems, instead of against them, so that they could learn to govern themselves. Although this judicial method failed, his revenue system was adopted throughout India. Metcalfe also warned that if the British empire kept its inhabitants in ignorance, their dominance would be a curse; but if they promoted enlightenment with arts and sciences to improve conditions, then the gratitude of India and the admiration of the world would accompany their name in the future.

Bombay governor Mountstuart Elphinstone adopted the ryotwari system. In 1819 he described two techniques used if the panchayat refused to hear a dispute. In takaza a man may restrain an equal or inferior from leaving his house or eating or compel him to sit in the sun until he makes some accommodation. If the debtor is a superior, the creditor may supplicate and lay on his doorstep, appealing to his honor and shame. A person may also sit in dharna by fasting on the other party's doorstep. Maratha troops often used the dharna method to extract back pay from their chiefs. Elphinstone revised the Bombay judicial system in 1827, using Zila (district) courts with one judge, whose decision could be appealed to the Sadar Diwani Adalat. Petty cases were tried in lower courts by Indians. In Afghanistan after Dost Muhammad treacherously took Herat from Mahmud's brother Firuz-uddin and insulted his harem, Mahmud's son Kamran murdered Fateh Khan in 1818. The next oldest brother Azim Khan asserted his claim as Dost Muhammad seized Kabul and fought Shah Mahmud and Kamran, who now had Herat. Azim Khan turned to exiled Shah Shuja, and they marched on Kabul; but in a quarrel between them Shah Shuja was defeated and fled back to Ludhiana in 1821. Azim Khan and his Barakzai brothers ruled over all of Afghanistan. Maharaja Ranjit Singh extended his Sikh confederation by conquering Multan in 1818, Kashmir in 1819, Dera Ghazi Khan in 1820, Mankera and Dera Ismail Khan in 1821, and Bannu and Tank in 1822. Some of these territories were taken from the Afghan empire while the Indus River marked the boundary between his Sikh kingdom and Sind. Ranjit Singh imprisoned his mother-in-law Sada Kaur in 1820, but two years later the British restored her to the fort of Whadni. Because of his friendship with the British, Ranjit Singh refused to form defensive alliances with Nepal or Bharatpur. When Peshawar governor Yar Muhammad Khan gave Ranjit Singh valuable horses, Muhammad Azim Khan disapproved and went to Peshawar, declaring holy war on Ranjit. The Sikhs won the battle in March 1823. Azim Khan died the same year, resulting in a struggle for power between the Barakzai brothers that lasted three years until Dost Muhammad captured Kabul, Ghazni, and Jalalabad; other brothers held Qandahar. Concerned about a possible invasion into India by Russia, the British had concluded a treaty with Persia in 1814 in which they promised to provide military aid to Persia if they were invaded by any European power; but when Russia and Persia went to war in 1826, the English annulled the provision by paying Persia money. In the treaty Persia agreed to send forces if the British were at war with Afghanistan; but the British were not to interfere in an Afghanistan-Persian conflict unless both sides sought mediation. Governor-General Wellesley had imposed press censorship; but the liberal Lord Hastings granted wide latitude to the Calcutta Journal, which James Buckingham began publishing in 1818. Three years later it was countered by the pro-government John Bull. The Government sued Buckingham for libel but lost. A financial scandal caused the Marquess of Hastings to leave India in early 1823. By then the Calcutta Journal had a circulation of a thousand. Senior councilor John Adam governed in Bengal for seven months until William Amherst arrived. However, when the Calcutta Journal satirized the appointment of a Scottish minister to a post in the Stationery department, Adam had Buckingham deported. England and the Netherlands signed a treaty in 1824 that ceded the Dutch territories in Bengal to the British. Bishop's College was established at Calcutta in 1820 but did not admit non-Christians. In 1823 the General Committee of Public Instruction was formed in Calcutta, and Sanskrit College was founded. Rammohun Roy wrote a letter suggesting that more modern education was needed. The next year James Mill and the Court of Directors issued a dispatch urging education with utilitarian principles. A Calcutta madrasa (Islamic school) was established in 1826, but only two students

passed the junior scholarship examination in the next 25 years. Cotton manufacturing in England reversed this trade as a nominal 2.5% duty allowed British goods into India. With the ending of the Company monopoly in 1813 unsold native cotton goods accumulated in Company warehouses. The cotton imports increased from 2,000 pounds in 1813 to 100,000 pounds ten years later. The British government protected its industry at home with tariffs while allowing free trade in India. In his ten years Lord Hastings increased the Company's annual revenue by nearly six million pounds. East of Bengal, Burma was expanding its little empire. They seized Manipur in 1813. Rebels led by Chin Byan attacked Arakan from 1811 until he died in 1815. Burmans installed in Assam a ruler who accepted their sovereignty in 1818. Burma demanded that the British deliver the rebels who took refuge in Bengal, or they threatened to annex Ramu, Chittagong, Murshidabad, and Dacca as part of Arakan. Hostilities escalated gradually because of border incidents involving British subjects. In September 1823 Burmans killed three British sepoys on the tiny island of Shahpuri, a place so unhealthy no one even wanted to leave a garrison there. Nonetheless, the British reoccupied it and put up stockades in November. Govinda Chandra had been driven away from his kingdom of Cachar by three brothers and appealed to the British, who declined to help; but the Burmans sent an army that reinstated him. Amherst wrote to the Directors that this pass was essential and recognized Govinda Chandra as a ruler protected by the British, sending a force from Dacca to Sylhet. Govinda Chandra accepted and promised to pay the British tribute. The Burmese government sent a force of 4,000 from Assam, but a British force led by Major Thomas Newton defeated them in January 1824. After the Burmans captured the pilot of a British schooner and burned the hut on Shahpuri, the British declared war on Burma. The Burmese general Maha Bandula led a large army that caused the sepoys to flee from Ramu. The British withdrew to protect Chittagong, and the Burmans entered Cachar; but they left before Newton's force arrived. The youngest brother Gambhir Singh had joined the British but managed to conquer Manipur on his own. General Archibald Campbell with his army of 11,000 occupied Rangoon in May after the Burmans had fled with badly needed provisions. Maha Bandula attacked them in December with about 60,000 men; but the British force managed to defend themselves as part of Rangoon was burned. Meanwhile an expeditionary force occupied Tenasserim. Sepoys at Barrackpur near Calcutta, upset that they did not have enough pay to buy bullocks to carry their cooking pots, refused to obey orders to march into Arakan. Commander-in-Chief Edward Paget ordered guns to fire on them; a few were killed, and some drowned in the Ganges. A court martial sentenced the 41 captured to death; twelve were hanged, and the rest had their sentences commuted to fourteen years hard labor. In January 1825 the British army forced the Burmans at Rangpur to ask for a truce. When the British force occupied the capital at Arakan, the Burmans withdrew from that province. Because of fever and dysentery, the British withdrew from most of Arakan. Campbell's forces and a naval column attacked Donabew in April, and Maha Bandula was killed by a rocket. The Burman king's brother, Prince of Tharrawaddy, opposed the war with the British and evacuated the strongly fortified Prome to return to the capital at Awa and try to persuade his brother to make peace. Campbell cantoned his troops at Prome and under an armistice began negotiating, but King Bagyidaw refused to accept the terms. The Burmans made another proposal, and a treaty was signed in January 1826; but the King refused to ratify it. Finally as the British army came near the capital, at Yandabo the King agreed in February to give up his claims to Assam, Cachar, and Manipur, ceding Arakan and Tenasserim to the English and promising to pay an indemnity of ten million rupees. They agreed to exchange envoys, and a commercial treaty was signed.

Even the Company Directors had to admit that this war was caused by "trifling acts of insult and aggression" and that the invasion of lower Burma was not justified by military necessity. The number of those killed in battle was less than two hundred; but of 3,738 European troops in the Rangoon expedition 3,160 died of scurvy and dysentery, and of 1,004 in Arakan 595 died from malaria. All together on the British side about 15,000 died, and the war cost five million pounds. In central India rumors that the British were withdrawing troops for the Burman war stimulated Pindari brigands, rebels, and ambitious chiefs to take up arms. Two days before Bharatpur ruler Baldeo Singh died in February 1825, Resident David Ochterlony invested the young prince as the heir. However, Durjan Sal as regent claimed the throne and took over the fort of Bharatpur. Ochterlony announced that his troops would rescue the boy before the fort could be defended; but when the Governor-General in council suspended his preparations, Ochterlony resigned. Charles Metcalfe was appointed resident of Delhi and formulated the imperialist policy that it would be hazardous for the British to relax their paramount influence in Malwa and Rajputana, arguing that the non-interference policy had failed in 1806. He denounced Durjan Sal and sent a large force that assaulted and captured Bharatpur in December 1825, killing at least 8,000 while suffering only 600 casualties; a treasury worth 480,000 was divided by the army as prize money. Durjan Sal was imprisoned at Allahabad, and Metcalfe installed the boy Bulwant Singh as raja. In 1827 Governor-General Amherst visited Awadh nawab Ghazi-ud-din, who loaned the Bengal government fifteen million rupees before he died that October. Daulat Rao Sindhia died earlier in 1827 but had arranged for his favorite wife Baiza Bai to choose an adopted son to succeed. Major Stewart supported this, and as regent she loaned the British Company five million rupees.

Bentinck's Reforms 1828-35


William Bentinck returned to India as governor-general in July 1828 intent on applying utilitarian principles to reform India. Metcalfe left Delhi and as senior member of the Council became Bentinck's chief advisor. He warned that the only thing that was universal in India was the disaffection toward the dominion by strangers. Bentinck himself wrote that he wanted to reform the "monstrous rapacity" of four hundred strangers governing sixty million people. At the end of his term in 1835 he concluded that compared to the Muslims who intermixed and married the natives, the British rule was "cold, selfish and unfeeling" using the "iron hand of power" along with "monopoly and exclusion." Because of the expenses of the Burma war, Amherst left India with a one-million-pound deficit his last year. Bentinck saved nearly a million by reducing military expenditures, and an interlude of peace along with special measures to protect the Government's lucrative opium monopoly created a two-million-pound surplus by the time he left. Although it only saved 20,000 a year, the officers resented his cutting in half their batta (extra pay). Bentinck allowed newspapers to criticize him and his government, but after a while he forbade them to mention the batta issue anymore. He adopted in Bengal the revenue administration pioneered by Munro in Madras, saved money by appointing Indian judges for 400 rupees per month, and let them handle more cases. Company servant David Scott in Assam recommended annexing western Assam and recognizing someone from the Ahom dynasty. The Company did the former but procrastinated on the latter. Prince Gadadhar Singh rebelled in 1828, but he and his supporters were arrested and put in prison. The next year Khasi raja Tirat Singh regretted his agreement to help the British build a road, and his men killed two British lieutenants. During the rebellion the British burned Khasi villages. In 1830 Assamese nobles proclaimed Kumar Rupchand raja. The British suppressed these insurrections by the Khasi hill tribes and the Singpho. Two rebels were hanged, and Rupchand was imprisoned for

fourteen years. Tirat Singh eventually surrendered and spent the rest of his life in prison. Scott died in 1831, and two years later Purandar Singh was installed in Upper Assam; but his tribute was set at the exorbitant 50,000 rupees. After five years he was in arrears and was deposed as Upper Assam was annexed by the Company. The British asked Cachar raja Govinda Chandra to cede his territory to the Company, but he refused. Cachar was invaded by Tularam on one side and by Manipur raja Gambhir Singh on the other. The British declined to help him and made him assign territory to both of them. After Govinda Chandra was assassinated in 1830 by a servant of Gambhir Singh, the British rejected all the possible rulers and annexed Cachar. Tularam was forced to pay tribute for his territory, which was later annexed three years after he died in 1851. The raja of Jaintia died in 1835, and his successor declined to pay the high tribute demanded; the best part of his territory was taken, and he gave up the rest. The Company also annexed other small territories in the late 1830s. In Tenasserim some fanatical Muslims objected to Hindu idolatry and in 1830 plundered and burned their houses. They killed cows and forced Brahmins to eat beef. After a magistrate was forced to flee, soldiers came and killed nearly a hundred of the zealous Muslims, imprisoning and dispersing the rest. In Orissa and southwest Bihar native tribes objected to British taxes and settlers taking the best land; but their uprising with primitive weapons was suppressed by the military. Sayyid Ahmad of Bareilly taught the doctrines of Waliullah and traveled from Delhi to Peshawar, where the governor was accused of trying to poison him. He aroused his followers to fight, and they defeated and killed Yar Muhammad in 1829; but Sikhs led by Prince Sher Singh and General Ventura helped Sultan Muhammad win back Peshawar. The Sikh troops withdrew, but Sayyid Ahmad led his forces across the Indus in 1830 to attack Sikhs led by Hari Singh Nalwa and General Allard. The Sayyid's holy warriors (Ghazis) withdrew, but a few months later they attacked Sultan Muhammad Khan and occupied Peshawar. Ahmad proclaimed himself caliph and minted a coin. His taxes on the peasants and decree that all young men must marry caused discontent, and he was killed at Balakot by a surprise attack in May 1831. The Usufzai tribe expelled his deputies, and the Ghazis dispersed. In 1831 Bentinck visited Lakhnau and tried to persuade the profligate Nasir-ud-din that if he did not reduce the corruption, he would be removed from power. The Nawab hired Hakim Mehdi to collect revenue, but the Indians and Europeans who disliked his reforms drove him from his office. In 1835 the Directors ordered Bentinck to take over the government of Awadh (Oudh); but since he was leaving office, he just warned the Nawab. Bentinck did take over the government of Mysore from its unpopular ruler Purneah because he mistakenly thought the tribute was in arrears. Later in 1834 he visited the Raja and proposed his power be restored, but the British kept control over Mysore until 1881. Coorg was annexed by force because its raja had killed all his heirs. Bentinck tried to get the emirs to open up the Indus River, but Ranjit Singh believed it was too shallow. Governor-General Bentinck and Maharaja Ranjit Singh exchanged state visits in 1831 with mutual respect, and the next year Captain Wade got Ranjit Singh to agree to let British traders use the Sutlej River. Sikhs led by Hari Singh defeated Afghan tribes above Attock in 1832. Shah Shuja tried to recapture his throne but could only get a four-month advance on his allowance from the British. After making a treaty with Ranjit Singh, Shah Shuja set out from Ludhiana in 1833 with 3,000 troops and 200,000 rupees. As he traveled through Shikarpur, he forced the Sind emirs to pay him 500,000 rupees. Shuja's forces besieged Qandahar in 1834, but they were defeated by Dost Muhammad Khan and his brothers. Shah Shuja returned to Ludhiana the next year with 250,000 rupees.

Bentinck made special efforts to end thuggery and sati (widow suicide). Thugs (robbers) had been active in India since the decline of the Mughal empire. They were also called Phansigars because they used nooses to strangle their victims. Mostly they were Hindus worshipping Kali, the goddess of destruction, but Muslims sometimes joined their gangs. They preyed upon travelers by pretending to befriend them before murdering them and taking their possessions. They gave some of their loot for Kali ceremonies and to those who protected them. Bentinck sent special agents and established special courts to hear these cases, and in 1835 the Department of Thuggee and Dacoity was established. A law was enacted making membership in a thuggee band a crime. In six years more than four hundred thugs were hanged, and the roads became much safer. After Wellesley decreed that sati was legal if voluntary, the attendance by police officers to assure this seemed to give it more credibility. The number of sati deaths more than doubled in six years, reaching a high of 839 for the year 1818. Bentinck enacted a regulation in 1829 making burning or burying widows alive homicide. This reduced sati in Bengal, Bombay, and Madras, but it still was allowed in the native states. The Company's charter to administer territories in India was renewed in 1833 for another twenty years because many believed that the Parliament would increase the corruption of patronage. The new Charter Act stated that the interests of the native subjects were to be preferred to those of the Europeans when they were in conflict. The Governor-General was responsible for Bengal, Assam, and the Burman possessions, and Metcalfe was appointed governor at Agra. The English were now allowed to acquire land in India. Slavery was abolished in the West Indies in 1833, and many planters moved their plantation system of exploiting labor to India. The Governor-General and the Council could now make laws for all the Company's territories. A law member was added to the Council, and a Law Commission was appointed with Thomas B. Macaulay as its head. The Charter Act of 1833 also required the Company to divest itself of administering religious endowments, and participation in religious festivals was discouraged and in 1840 prohibited. Bentinck dismissed for corruption the residents at Delhi and Lakhnau, and he transferred others he suspected. Before he left India in March 1835, Bentinck announced that the British government should promote European literature and science by making English the language of higher education. Macaulay wrote his "Minute on Education" in which he argued that English should be taught instead of Sanskrit and Arabic. Thousands of Indians enrolled in English schools, and in two years the Calcutta School Book Society sold more than 30,000 books in English. According to an 1845 report to the House of Commons the number of students being educated at government expense included 13,699 Hindus, 1,636 Muslims, and 236 Christians. The Bengal government attempted to establish in each district an English school or a school using both English and the local language. Higher education was available in Calcutta at the Hindu College, which was only open to Hindus. In 1854 the government took it over and renamed it Presidency College, emphasizing the writings of Bacon, Johnson, Milton, and Shakespeare along with history, science, moral philosophy, and political economy. Charles Metcalfe served as acting governor-general for one year. He believed in freedom of the press and removed the restrictions. F. J. Shore published his Notes on Indian Affairs in 1837, criticizing the government by the English Company for being "extortionate and tyrannical in practice" while professing to be benevolent and philanthropic. The last Maratha raja, Pratap Singh, in 1835 tried to claim the six jagirs (tax districts) recognized by the treaty of 1819, but Bombay governor Robert Grant deliberately withheld a letter and honorary sword sent by the Court of Directors. Brahmins resented Pratap Singh for supporting the right of Prabhu Kayasthas to perform religious rites. They intrigued to bring charges of conspiracy and treason against the Raja and two men for trying to seduce Indian officers from their allegiance

to the British. James Carnac replaced Grant and asked the Raja to sign a memorandum agreeing to certain conditions for clemency on the charges; but Pratap Singh lost his throne at Satara in 1839, only because he had the integrity not to sign the document that would be admitting what was false.

Rammohun Roy and Social Reform


Rammohun Roy was born into a Brahmin family near Calcutta on May 22, 1772. At Patna he learned Arabic and Persian, studying the Qur'an, Islamic law, and Persian poetry. By the age of ten he had two wives. Rammohun learned Sanskrit at Benares and studied Hindu philosophy for three years. He traveled, and some believe he studied Buddhism in Tibet. His father was a zamindar and collected taxes. Absorbed in Sufi and Vedanta philosophy, Rammohun criticized Hindu idolatry and soon became alienated from his traditional parents. Yet in 1796 his father gave him a house in Calcutta, and Rammohun began studying English. He loaned money to English employees of the East India Company. His father died in 1803, and years later his mother tried to disinherit Rammohun for heresy. His friend John Digby introduced him to western literature, and in 1805 he began working for Digby and the Company. Rammohun's first publication was in Persian and affirmed the unity of God; he warned against idolatry and religious doctrines that deceive. Rammohun may have witnessed a widow burned to death in sati at the funeral of his brother in 1812. In 1814 Rammohun and a few friends began a friendship society called Atmiya Sabha. The next year he began translating some of the Upanishads and an abridgment of the Vedanta Sutra into Bengali and English. In 1817 he helped Edward Hyde East and David Hare found the Hindu College; but Rammohun's name was not associated with it because some Hindus considered him a heretic. In debate Rammohun defended Hindu theism and argued that people are harmed by myths about gods and goddesses that do not stand up to reason. In 1820 he began helping missionaries translate the Bible into Bengali to improve on Carey's version, and he published his book on the ethics of Jesus called The Precepts of Jesus, Guide to Peace and Happiness. In response to criticism, he wrote three appeals to Christians in which he argued that the humanistic ethics of Jesus is much more important than the miracles and theological doctrines on atonement and the trinity. Rammohun emphasized the oneness of God. Max Mller, the scholar who helped to found the modern study of comparative religion, said that Rammohun was the first person to synthesize eastern and western religion. In 1818 Rammohun began an educational campaign to end the burning of Hindu widows (sati) by publishing and freely circulating a dialog between an advocate and an opponent. He wrote,
In times of want the wife works like a slave. In times of affluence the husband takes another wife and enjoys worldly pleasures. Very often the wife is beaten up, discarded, accused of disloyalty, all because the husband feels that he has the right to do so.1

Rammohun argued that nowhere in the Hindu scriptures is it demanded that a widow must commit suicide or be murdered. He charged that one of the main reasons for sati was the avarice of relatives who wanted to avoid the cost of supporting a bereaved widow. He advocated the custom should be abolished for humanitarian reasons. Most of the widows dying by sati were in Calcutta, and the number in Rammohun's own district of Burdwan was barely second to Hughli. The number of such widow suicides in the six divisions of Bengal had gone from 378 in 1815 to 812 in 1818. These increases discouraged the efforts that were being made by the British government. Rammohun managed to prevent some burnings by personal persuasion. His writing must have had an effect

because in 1819 the number of widow burnings in Bengal was 650. In a second tract that year he defended the rights of women by showing that they are not inferior to men but in some ways even superior. Orthodox Hindus organized groups to defend the atrocious tradition of sati against his campaign, and the number only gradually decreased in the next decade to 464 in 1828. However, the new Governor-General Bentinck made any support for sati a crime in 1829, and in gratitude Rammohun sent him an anti-sati address on behalf of more than three hundred supporters. During its first year in 1821 Rammohun took over the editing of the Bengali weekly Sambad Kaumudi (Moon of Intelligence), the first newspaper published by Indians. Rammohun also founded and began editing a Persian weekly in 1822 called The Mirror of News (Mirat-ul-Akhbar). He wrote a brochure demanding that Hindu women should have the same property rights as their fathers and husbands. In 1823 Chief Secretary John Adam got a regulation enacted that was called Adam's Gag because it required every periodical to obtain a license signed by the Council's Chief Secretary before it could publish each issue. Rammohun closed down The Mirror in protest of this precensorship and sent a memorial to the Government. He explained why a powerful government should avoid censoring.
Another evil of equal importance in the eyes of a just Ruler, is, that it will also preclude the natives from making the Government readily acquainted with the errors and injustice that may be committed by its executive officers in the various part of this extensive country. Every good ruler who is convinced of the imperfection of human nature, and reverences the Eternal Governor of the World, must be conscious of the great liability to error in managing the affairs of a vast empire and therefore he will be anxious to afford to every individual the readiest means of bringing to his notice whatever may require his interference. To secure this most important object, the unrestrained liberty of publication is the only effective means that can be employed.2

When the British decided to spend its large grant for education on a Sanskrit College in 1823, Rammohun argued that Indians had a much greater need to learn science from Europeans. Just as the Baconian philosophy had replaced the medieval scholastics, India needed its own renaissance beyond its religious philosophy. Rammohun helped William Adam found the Unitarian Association, and with David Hare they started an Anglo-Hindu school with free tuition for Indians. The Vedanta College was founded to study Hindu scriptures. In 1825 the Parliament passed an East India Jury Bill that only allowed Christians to serve on grand juries. Rammohun criticized this discrimination by writing articles for Sambad Kaumudi, and the next year he demanded equal treatment in the Native Petition to Parliament. In 1827 he published the Sanskrit work Vajrasuchi that criticized the caste system. He believed that the most important moral principle is the golden rule: "Do to others as you would be done by." Rammohun and his friends began the Brahmo Sabha on August 20, 1828 based on the idea of one God, one world, one humanity. Devotional songs, mostly by Rammohun, were interspersed between the invocation, prayer, meditation, and sermons. When they moved into their own building on January 23, 1830, their purpose was defined in the Trust Deed as to worship "the Eternal, Unsearchable, and Immutable Being who is the Author and Preserver of the Universe." All kinds of people were welcome as long as they behaved in an "orderly, sober, religious and devout manner." No objects were to be worshipped. No person was to be reviled. They aimed to promote "charity,

morality, piety, benevolence, virtue, and strengthening the bonds of union between men of all religions, persuasions and creeds."3 The Brahmo Sabha did not recognize any priestly class as privileged mediators between God and humans. Their members worked on such reforms as abolishing child-marriage, polygamy, and caste persecution. They planned how to bring education to women and give them their proper status in society. Conservative Hindus led by Radhakanto Dev, compiler of a comprehensive Sanskrit dictionary, tried to counter their progressive ideas by forming the Dharma Sabha. Young Bengalis responded to Rammohun's practical synthesis of eastern and western education, freedom of thought, freedom of the press, and intellectual idealism. Rammohun protested against the Government's salt monopoly, the high taxes on the cultivators, and worked for many progressive reforms. He criticized the East India Company for taking two million pounds out of India to London each year. He encouraged Dwarkanath Tagore to set up small industries in the Bengal countryside. In 1831 Rammohun went against caste rules and became the first prominent Hindu to visit England. As the envoy of Mughal king Akbar II, he gained him an additional 300,000 rupees for his budget. His memorial to the House of Commons to counter the petition to repeal the abolition of sati was successful, and he presented in writing his reform ideas before the next renewal of the Company charter. He proposed reductions in the rents of the ryots (peasants), and he suggested that the decrease in revenue could be balanced by hiring native collectors at lower salaries. In his Questions and Answers on the Judicial System of India, Rammohun recommended replacing Persian with English as the official language in the law-courts, appointing native assessors, using trial by jury and the traditional panchayat system, separating the offices of revenue collectors from judges, codifying the criminal and civil law of India, and consulting with local leaders before enacting laws. His efforts helped persuade the House of Commons to repeal the clause disqualifying all but Christians from serving on grand juries, and the Indian Jury Act of 1832 allowed the governments of Bengal, Bombay, and Madras to appoint qualified Indians as judges. He urged the Tories to support the Reform Bill currently being debated. He did not think that a commercial organization should be ruling another country and suggested that a proper government would be easier for the natives, even though it would still be a foreign one. Rammohun Roy also visited France before he died at Bristol on September 27, 1833. He lived according to the great humanistic saying of Sa'di that he wanted as his epitaph, that the best way of serving God is to do good to humans. He was one of the first pioneers for the ecumenical unity of all religions, and his outstanding efforts for modern education and social reform led some to call him the father of modern India. The Young Bengal movement had been inspired by the poet Henry Derozio (1809-31), who had taught at the Hindu College and founded the Academic Association in 1828. After Rammohun Roy died in 1833, his disciple Vidyavagish led the Brahmo Sabha; but it languished until Dwarkanath Tagore's oldest son Devendranath Tagore joined in 1843 with twenty of his associates. Dwarakanath Tagore helped found the Landholders' Society in 1838, and the next year Rammohun's friend William Adam started the British India Society in England. They eventually merged into the British Indian Association, which paid agents to pressure in England and worked for reforms in local government. In 1846 Govinda-chandra Dutt denounced the unequal treatment of British and Indians before the law and urged the separation of the executive and judicial functions. Devendranath had founded the Tattvabodhini Sabha in 1839, and the monthly Tattvabodhini Patrika promoted Indian culture with western improvements. They changed the name of Brahmo Sabha to Brahmo Samaj (God Society) and in 1850 began agitating for social reforms such as widow remarriage, monogamy, and temperance. Vidyasagar discovered a verse in the Parashara Samhita that approved of widow remarriage, and his book Vidhava Vivaha led to the passage of the

Widow Remarriage Bill in 1856. That year Devendranath withdrew for two years to travel and be more reclusive in the Simla hills.

British Invasion of Afghanistan and Sind


Tory minister Robert Peel persuaded the Directors to appoint the diplomatic Heytesbury as governor-general; but the Whigs replaced the Tories in 1835, and the new foreign secretary Palmerston did not want the former ambassador who was friendly with the Russians. Instead, George Eden, known as Baron Auckland, was chosen. He set out for the Upper Provinces with a retinue of 12,000 people and was not deterred from passing through the famished region between Kanpur (Cawnpore) and Agra in 1837. They did some relief work, but about 800,000 died of hunger and disease. Col. John Colvin began investigation for an irrigation project that led to the Ganges Canal nearly twenty years later. At Lakhnau, Resident Col. John Low had used force to defeat the Begum's nominee as successor to Nasir-ud-din Haidar and put his uncle Muhammad 'Ali on the Awadh throne; but he had to agree to pay 1,600,000 rupees annually for an additional subsidiary force. The Directors later rejected the new treaty as unfair; but Auckland only told the new ruler he was released from the additional burden. Ranjit Singh intrigued with the Barakzai brothers against Dost Muhammad, and Hari Singh led the Sikhs that seized Peshawar in May 1834. Dost Muhammad declared a holy war on the Sikhs and marched on Peshawar; he asked for English aid, but they declined. Sultan Muhammad refused to take the Sikh envoys hostage for his brother Dost Muhammad and went over to Ranjit Singh, who gave him some tax districts after Dost Muhammad withdrew. The British could not get the Khairpur emir to restrain the Mazaris from attacking the Sikh posts, and so in 1836 the Multan governor defeated the Mazaris and took over Rojhan and the Ken fort. The English sent Captain Alexander Burnes to negotiate commercial agreements with the countries bordering on the Indus River, and Captain Wade traveled to Lahore to reassure Ranjit Singh. Hari Singh occupied the Jamrud post at the Khyber Pass, but he was defeated and killed by Dost Muhammad's army from Kabul in 1837. Russian envoy Simonitch encouraged Persia's Muhammad Shah to attack Herat, and the Persian army began a siege in November 1837. English envoy Burnes was in Kabul trying to persuade the Barakzai brothers to resist a possible Russian advance when Russian emissary Vitkevitch arrived to tell Dost Muhammad that Russia would fund his effort to expel Ranjit Singh from Peshawar. In a treaty guaranteed by Simonitch the Persian shah transferred Herat to the rulers of Qandahar. Burnes negotiated with Qandahar and offered British help against the Persians, but the Government of India made him withdraw that. They offered to restrain Ranjit Singh from attacking Dost Muhammad if he would not make an alliance with another state. However, Auckland was afraid of losing the Anglo-Sikh alliance if he pressured Ranjit Singh. Since the British offered little, Dost Muhammad welcomed Vitkevitch to Kabul. The British minister McNeill complained to the Shah in his camp that the siege of Herat violated their treaty, and meeting with the Herat ruler he arranged a treaty, which the Persian shah refused to ratify. So McNeill suggested that Auckland send a naval force to the Persian Gulf, and they occupied the island of Kharak. In August 1838 the British told the Shah he must withdraw from Herat to suspend British actions, and the next month the Persians retreated. The Russians said they were not aggressive and recalled Simonitch and Vitkevitch, who felt disgraced and committed suicide. William Macnaghten in Lahore asked Ranjit Singh to help Shah Shuja regain his throne at Kabul, but the Maharaja declined to do so without British forces participating. Shuja promised to turn over two million rupees paid by the Sind emirs to Ranjit Singh, and all three signed the treaty by July 1838. Armies in Bengal and Bombay began preparing. In October the Governor-General issued a manifesto from Simla that even the press at the time exposed as a "collection of absolute

falsehoods." Even though the siege of Herat had been ended, Auckland did not call off the campaign; his proclamation in November indicated his intention to replace a hostile power in eastern Afghanistan. The Duke of Wellington warned that the advance would be "a perennial march into that country." A Blue Book of dispatches was published in 1839, but they were carefully selected and edited to convey false impressions. The British army gathered at Firozpur with 9,500 men in the Bengal division and 5,600 from Bombay while Shah Shuja had 6,000 men. Across the Sutlej River were 15,000 Sikh troops, but Ranjit Singh would not allow the army to march through his country. So they had to go through Sind even though a military crossing of the Indus River was a violation of their 1832 treaty with the English. The Sind emirs were forced to pay Shah Shuja 2,500,000 rupees (25 lakhs), and he had to pass on 15 lakhs to Ranjit Singh. The Khairpur state made a treaty to cooperate with the British, who promised to protect them and occupied their fortress at Bukkur. Auckland also demanded that the Sinds pay three lakhs per year for the subsidiary force in their territories. Facing an attack by this army on Hyderabad if they did not comply, the Sind emirs signed two more treaties, paid the tribute, and provided supplies. Troops took over Karachi, and a British force was stationed to make sure that tolls were no longer collected on the Indus River. As the army marched, Baluchi brigands harassed the rear, carrying off baggage, camels and bullocks, which were dying by the hundreds. In late March 1839 they reached Quetta, where commander John Keane established his headquarters. By then they were on half rations, and 20,000 baggage animals had been lost. Macnaghten began using money to give people compensation and bribe the authorities. Most Afghan tribes were won over by gold, and Qandahar surrendered on April 25. Shah Shuja was enthroned on a platform. Macnaghten and Burnes persuaded General Keane that the Ghazni fortress would also surrender, and so he left behind the large guns. Only because a nephew of Dost Muhammad deserted and told them of a weak gate were they able to blast through and take the fortress, killing many Afghans while suffering less than 200 casualties. Dost Muhammad and a few followers fled north into the Hindu Kush mountains. There he took refuge with Uzbek chief Wali of Kulun, who kept him prisoner. Keane's army marched into Kabul on August 7, 1839, but Shah Shuja was not warmly received. The Barakzai sirdars had been expelled from Afghanistan, and British soldiers occupied Qandahar, Ghazni, Jalalabad, and Kabul. The Bombay army departed Afghanistan as did some of General Nott's Bengal troops. Macnaghten advised Auckland to order the Bombay division to punish Mehrab Khan for not restraining the Baluchi brigands, and three Khelat provinces were turned over to Shah Shuja. Ranjit Singh had died in June 1839, and his successors objected to Keane's army passing through the Punjab. Macnaghten paid them off, and he also found that the Ghilzai chiefs and Afridis had to be bribed to keep the mountain passes open. Baluchi tribes still attacked convoys and even Quetta itself in June and July 1840. Mehrab Khan's son Nasir Khan took over Khelat and forced the British puppet Shah Nawaz Khan to abdicate until General William Nott arrived with troops and forced Nasir Khan to flee to the hills. Yet a year later to avoid more trouble the British recognized Nasir Khan as the ruler of Khelat and the three provinces taken from his father. The Afghans did not like Shah Shuja's government and blamed the British because of their military occupation. Auckland's council complained of the huge cost for this Afghan adventure. Macnaghten contemplated taking Herat but was restrained by Auckland. Dost Muhammad persuaded Wali of Kulun to support his attack on Bamiyan, but the British defeated them in September 1840 and won over the Wali with gold. Joined by some of Shah Shuja's troops, Dost Muhammad marched toward Kabul, but the British cavalry defeated him at Parwandurrah on November 2. Two days later Dost Muhammad rode up to Macnaghten and surrendered. Macnaghten kept him as an honored prisoner before sending him under guard to Calcutta, persuading Auckland to give him a pension of 200,000

rupees. To save money Macnaghten reduced the stipends and subsidies he paid to Afghan chiefs. This caused resentment, and the eastern Ghilzais left Kabul to take up positions on the road to Jalalabad. Macgregor arranged truces, but they were to no avail. Col. Robert Sale was wounded in Khurd Kabul Pass, and many of his men and much equipment were lost in October 1841. On November 2, Afghans in Kabul attacked the house of Burnes, killing him and many others and taking the Shah's treasury. The gout-suffering General W. G. K. Elphinstone failed to reinforce the commissariat fort, and the British lost most of their provisions. Their troops often did not obey orders or fight. The Hindu sepoys resented their loss of caste, and the Muslim sepoys were reluctant to kill fellow Muslims. The freedom-loving Afghans also resented the way their women in Kabul had been seduced by the occupying army. The insurrection spread, and the garrison at the Laghman fort mutinied, left the fort, and marched to Kabul. Two British officers at the fort in Kohistan were murdered by their men. Ghazni was attacked, and the British garrison stayed in the citadel until March 1842, when they surrendered and were treacherously killed. Auckland ordered a withdrawal, but Macnaghten was still optimistic and sent Mohanlal to spread around 50,000 rupees among the tribes. The army was demoralized and faced starvation, and Elphinstone urged Macnaghten to make peace. Macnaghten proposed the British evacuate Afghanistan unmolested; Shah Shuja would abdicate, and four British officers would remain as hostages. They evacuated Bala Hissar on December 13. The Afghan chiefs brought provisions but asked the British to hand over their forts. They did so, but carriages were not arriving. Dost Muhammad's son Akbar Khan sent Macnaghten a proposal for Shuja to rule with Akbar as his well paid vizier. On December 23 Macnaghten went to meet Akbar with three officers; but Macnaghten and another were killed, and the other two were made prisoners. Now the Afghan chiefs required the British to leave behind all their guns except six along with all spare muskets and the coins in the public treasury. They also wanted the married men to remain with their families as hostages; but none volunteered, and this was changed to a few men. The sick and wounded were left at Bala Hissar. In January 1842 the British left with 4,500 troops and 12,000 camp followers. In the Khurd Kabul Pass they were ambushed by Ghilzais, and about 3,000 were killed. The attacks continued, and more were massacred. A few officers forged ahead, but all were cut down or dispersed except Dr. Bryden, who reached the fort at Jalabad after a week of slaughter. Brigadier Wild led four regiments from Firozpur to Peshawar but could not get Sikh support. In the January weather the sepoys refused to march to Kabul without gloves and coats, but Henry Lawrence prevented their execution and persuaded them. At the Khyber Pass they did not fight, and the Afghans took the Ali Masjid fort that commanded the Pass. Gen. Nott disobeyed an order to evacuate Qandahar and defeated some Afghans. In March 1842 Brigadier Richard England led a relief detachment from Sind but was defeated and fell back to Quetta. Col. Sale refused to evacuate Jalalabad and defeated Akbar Khan's Afghans in April. On February 28, 1842 Baron Ellenborough (Edward Law Jr.) arrived at Calcutta and replaced Auckland. Ellenborough ordered an immediate evacuation but contemplated whether military operations should be undertaken to restore British honor. Generals George Pollock and Nott were given discretion to vindicate the military. Pollock defeated some Afghans in August and the next month occupied Kabul. In revenge the British demolished the marketplace. Shah Shuja had been murdered in April, and his son Fath Jung, who had been a tool of Akbar Khan, fled, surrendered, and abdicated. Shapur, another son of Shuja, was proclaimed king. General Nott entered abandoned Ghazni and destroyed the town, claiming he captured the gates from the tomb of the 11th-century conqueror Mahmud. Saleh Muhammad Khan released the British prisoners from Bamiyan for 20,000 rupees and a small pension. Dost Muhammad and other Afghans returned from India.

Shapur fled to Peshawar in 1843, and the British recognized Dost Muhammad, the one they had overthrown, as the rightful ruler before they departed from Afghanistan. To gain control over Sind, Governor-General Ellenborough sent letters to the emirs Nasir Khan at Hyderabad, Rustum Khan at Khairpur, and Sher Muhammad Khan at Mirpur, warning that if they were not faithful, their sovereignty would be taken away. Ellenborough replaced Major James Outram with Charles Napier as commander and ordered him to investigate the Sind emirs. They were accused of seeking secret alliances against the British and levying tolls. In November 1842 a treaty took away their right to coin money, and Karachi and Tatta were ceded to the British. Napier ordered British troops to occupy the left bank of the Indus from Rohri to Bahawalpur, and he marched on Khairpur to replace Rustum Khan with his brother, the compliant Ali Murad. Outram as commissioner was negotiating with the emirs in Hyderabad and advised Napier not to march on the unarmed city with troops. After Napier captured the Imamgarh fortress, thousands of armed Baluchis came and attacked Outram's residence, forcing him to flee to a steamer. In February 1843 Napier's force defeated them in a fierce battle; 62 British and about 5,000 Baluchis were killed. Most of the emirs surrendered, and their property was confiscated and auctioned. Napier received about 50,000, but Outram declined to accept 3,000 and left the country. In March a similar battle was fought against Sher Muhammad of Mirpur, killing about 2,000 Baluchis. The British annexed Sind and appointed Napier governor, but Ali Murad ruled Khairpur as their vassal. Ali Murad tried to extend his domain with a forged treaty; but he was eventually caught, and his authority was diminished in 1851. In England Punch summed up Napier's conquest of Sind with the Latin word peccavi, which means "I have sinned." The Directors passed a resolution condemning his Sind takeover but decided that giving it back would cause more mischief. Outram testified that the emirs had been bullied and provoked into armed resistance because Napier did not halt his march even after they signed a treaty. Napier had confessed in his journal, "We have no right to seize Scinde; yet we shall do so, and a very advantageous, useful, humane piece of rascality it would be."4 Sind remained a deficit province for many years, and Napier governed it until 1847. Although Bentinck had abolished flogging in the Indian army, Napier continued to flog. He imposed martial law and tried cases by military commissions, deciding himself the capital cases. Captain Keith Young complained that he retried persons who had been acquitted. Using the Irish constabulary as a model, Napier established the Sind police under a European captain with native officers. This was the first modern police force in India that was independent of the military and revenue collections, and the Bombay Presidency adopted the system in 1852. Ellenborough assigned Col. W. H. Sleeman to investigate the uprisings in the Saugor district of central India that occurred in April 1842. He found that the Revenue Board orders had been misconstrued, damaging the landowners. When their protests were ignored, they revolted. Ellenborough dismissed the officials. He also abolished many inland customs duties in Madras and the North-Western Provinces, raising the salt tax to make up the revenue. When Jankoji Rao Sindhia died in February 1843, leaving behind no son and an 11-year-old widow, Ellenborough used the opportunity to take over the large Gwalior province. The Gwalior Durbar wanted Khasjiwalla as regent, but the British chose Mama Sahib, who was opposed by all the chiefs. The British government demanded that the influential Khasjiwalla be fined and banished. The Governor-General appointed Col. Sleeman as resident at Agra and went there himself. Warned that the British army was coming, Khasjiwalla surrendered. In December 1843 Ellenborough demanded a treaty be signed within three days. The Maratha troops fought for their independence and inflicted 790 casualties but suffered more than 3,000. In January 1844 the Governor-General

dictated a treaty at Gwalior that provided for a larger British force and civil administration, 2,600,000 rupees from the Gwalior Durbar, a limit of 9,000 men in the Maharaja's force, and a British regent until the Maharaja came of age in 1853.

Sikhs and the Punjab 1839-48


Ranjit Singh died on June 27, 1839. His oldest son Kharak Singh became maharaja and let the British troops pass through the Punjab on their way back from Afghanistan. Sikh troops helped General Pollock get through the Khyber Pass on their way for vengeance against Kabul. Kharak Singh was considered a fool and an opium-eater; but his son Nao Nihal Singh took control after Dhian Singh murdered the Maharaja's favorite Chet Singh Bajwa in October 1839. The three wealthy Hindu brothers of the Dogra tribe named Gulab Singh, Dhian Singh, and Suchet Singh had been made rajas in the province of Jammu. Kharak Singh died in November 1840; coming back from the funeral, Nao Nihal Singh was killed when an archway fell on him. Many suspected Dhian Singh even though he was also injured and his nephew was killed. Ranjit Singh's reputed son Sher Singh succeeded. He was a voluptuary and was challenged by Kharak Singh's widow Chand Kaur, who claimed to be regent for Nao Nihal Singh's son who was born later. B