TERM END EXAMINATIONS, YEAR-I

BACHELOR OF ARTS – HISTORY, (PAPER- II)

Q4. Describe the life and teachings of Mahavira.

Vardhaman Mahaveer : (599-527 B.C.E.) Life of Mahaveera: He was the 24th Thirthankara and
the real founder of Jainism. He was born in Kundagrama near Vaishali in 599 BCE in a kshatriya
family. His parents were Siddhartha and Trishala. Siddhartha was the head of a kshatriya clan
called Janatrika. Vardhaman had a very comfortable early life. At the age of 18, he married
Yashoda and subsequently a daughter was born. Her name was Anojja or Priyadarshini.
Mahaveera was inclined towards spiritual life and renounced worldly life. He left home and
wandered naked in search of the truth and the real meaning of life. He lived the life of self-
mortification (renunciation) and deep meditation. Finally one day in Vaishaka,he attained
Supreme Knowledge (Enlightenment) of Kaivalya (Jnana) and became Kcvalin (omniscient) at
Jrimbhikagrama in Bihar. Later he became also known as Jina, which means conqueror of all
likings and dislikings. His followers came to be known as Jains. Vardhaman was hailed as
Mahaveer or the Great Conqueror. Propagation of the Religion: Mahaveera spent the rest of
his life in preaching his doctrines to the people of Magadha, Anga, Mithila, Kosala and other
parts of India. His religion attracted a large number of followers and also Kings like Bindusara
and Ajatashatru. He accepted the teachings of Parshwanatha its the basis of Jainism. He lived
till the age of 72 years and passed away at Pavapuri near Patna, in 527 BCE. Teachings of
Mahaveera: The main basis of Jainism is the belief in soul and karma. The main objective of
Jainism is the attainment of salvation by freeing the soul from the earthly pleasures.
Mahaveera preached five vows and three jewels for the attainment of salvation. Three jewels
or thiratnas: 1. Right Knowleage is understanding the doctrines of Jainism. 2. Right Faith is the
firm belief in the omniscience of Mahaveera. 3. Right action or conduct is the fulfilment of the
five great vows. The main teaching of Mahaveera was “Ahimsa Paramodharma”. He paid great
importance to non-violence and rejected the authority of the vedas and the supremacy of the
brahmins. He believed in establishing an order which would lead the people to the path of
truth and salvation. To liberate the soul from the bondage of karma, it is necessary to destroy
the latter. This can be achieved by an individual by practicing the five vows or principles. Five
vows (principles) or avoidance of the five evil karmas: Mahaveera preached the ethical code
and insisted that the following five should be practiced. They are: Non – violence (Ahimsa):
Jainism believed in an extreme form of non-violence. Ahimsa means that violence should not
be caused by words, thoughts and actions. There should be no harm or ill-treatment to any
living being. Truth (Satya): One should not speak untruth, and should also avoid speaking a
bitter truth. Non-stealing (Asteya): One should never steal or pick up things that do not
belong to them cither directly or indirectly. Non-possession (Aparigraha): Aparigraha means
one is to avoid the longing for worldly things, possession of wealtth and property. Chastity
(Brahmacharya): Chastity means control of passions, emotions and desires. Purity of thought,
words and deed are to be cultivated. All these five principles will lead to the path of salvation.
Mahaveera did not believe that the universe was created by God nor did he make any
reference to Him. He preached that change was a natural phenomenon. Birth and death were
natural and applicable to men and matter. He condemned the caste system and the sacrificial
rituals. Nirvana should be the ultimate aim of a soul.Read more on Sarthaks.

Q5. Throw light on the causes of downfall of Mauryas?

Mauryan Empire began to decline after the death of Ashoka in 232 BC. The last king was
Brihadratha was assassinated in 185 BC-183 BC by his general Pushyamitra Shunga who was a
Brahmin. The decline of the Maurya Dynasty was rather rapid after the death of
Ashoka/Asoka. One obvious reason for it was the succession of weak kings.

The decline of the Maurya Dynasty was rather rapid after the death of Ashoka/Asoka. One
obvious reason for it was the succession of weak kings. Another immediate cause was the
partition of the Empire into two. Had not the partition taken place, the Greek invasions could
have been held back giving a chance to the Mauryas to re-establish some degree of their
previous power. Mauryan Empire began to decline after the death of Ashoka in 232 BC. The
last king was Brihadratha was assassinated by his general Pushyamitra Shunga who was a
Brahmin.

The religious policy of Ashoka antagonized the Brahmins of his empire. Since Ashoka banned
animal sacrifice it stopped the income of Brahmins who received gifts in form of various kinds
of sacrifices made to them.

During Mauryan age a huge expenditure was done on maintaining army and bureaucracy.
Moreover, Ashoka during his reign made large grants to the Buddhist monks which made the
royal treasury empty. The Mauryan kings who succeeded Ashoka faced the financial crunch.

Oppressive rule in provinces

The provincial rulers in Magadhan Empire were often corrupt and oppressive. This led to
frequent rebellions against the empire. During the reign of Bindusara, the citizens of Taxila
complained against the misrule of wicked bureaucrats. Although Bindusara and Ashoka took
measures to control the bureaucrats, this failed to check the oppression in provinces.

Neglect of North-West frontier

Ashoka was so busy in carrying our religious activities that he seldom paid attention to north-
west frontier of Mauryan Empire. The Greeks took advantage of this and set up a kingdom in
north Afghanistan which was known as Bactria. This was followed by a series of foreign
invasion which weakened the empire.

Significance of Mauryan Age

A new era was opened in Indian History after the establishment of Mauryan Empire. It was
very first time in history that whole India was politically united. In addition, from this period
history writing became clear because of accuracy in chronology and sources. Along with this
indigenous and foreign literary sources were available in ample form. This empire left records
in a large number to write the history of this period.

Also, some important archaeological findings associated with Mauryan Empire were stone
sculptures; a tremendous example of typical Mauryan art. Some scholars suggest that
message on Ashoka inscription was entirely different from most other rulers which is a symbol
of powerful and industrious Ashoka and also he was humble more than other (later) rulers
who adopted grand titles. So it’s not surprising that leaders of the nation regarded him as an
inspiring figure.

Q8. Critically examine the cultural contributions of Chalukyas.

The Chalukya dynasty was a Classical Indian dynasty that ruled large parts of southern and
central India between the 6th and the 12th centuries. During this period, they ruled as three
related yet individual dynasties. The earliest dynasty, known as the "Badami Chalukyas", ruled
from Vatapi (modern Badami) from the middle of the 6th century. The Badami Chalukyas
began to assert their independence at the decline of the Kadamba kingdom of Banavasi and
rapidly rose to prominence during the reign of Pulakeshin II. After the death of Pulakeshin II,
the Eastern Chalukyas became an independent kingdom in the eastern Deccan. They ruled
from Vengi until about the 11th century. In the western Deccan, the rise of the Rashtrakutas in
the middle of the 8th century eclipsed the Chalukyas of Badami before being revived by their
descendants, the Western Chalukyas, in the late 10th century. These Western Chalukyas ruled
from Kalyani (modern Basavakalyan) until the end of the 12th century.

The rule of the Chalukyas marks an important milestone in the history of South India and a
golden age in the history of Karnataka. The political atmosphere in South India shifted from
smaller kingdoms to large empires with the ascendancy of Badami Chalukyas. A Southern
India-based kingdom took control and consolidated the entire region between the Kaveri and
the Narmada rivers. The rise of this empire saw the birth of efficient administration, overseas
trade and commerce and the development of new style of architecture called "Chalukyan
architecture". Kannada literature, which had enjoyed royal support in the 9th century
Rashtrakuta court found eager patronage from the Western Chalukyas in the Jain and
Veerashaiva traditions. The 11th century saw the patronage of Telugu literature under the
Eastern Chalukyas.

While opinions vary regarding the early origins of the Chalukyas, the consensus among noted
historians such as John Keay, D.C. Sircar, Hans Raj, S. Sen, Kamath, K. V. Ramesh and
Karmarkar is that the founders of the empire at Badami were native to the modern Karnataka
region.

A theory that they were descendants of a 2nd-century chieftain called Kandachaliki

Remmanaka, a feudatory of the Andhra Ikshvaku (from an Ikshvaku inscription of the 2nd
century) was put forward. This according to Kamath has failed to explain the difference in
lineage. The Kandachaliki feudatory call themselves Vashisthiputras of the Hiranyakagotra.
The Chalukyas, however, address themselves as Harithiputras of Manavyasagotra in their
inscriptions, which is the same lineage as their early overlords, the Kadambas of Banavasi. This
makes them descendants of the Kadambas. The Chalukyas took control of the territory
formerly ruled by the Kadambas.

A later record of Eastern Chalukyas mentions the northern origin theory and claims one ruler
of Ayodhya came south, defeated the Pallavas and married a Pallava princess. She had a child
called Vijayaditya who is claimed to be the Pulakeshin I's father. However, according to the
historians K. V. Ramesh, Chopra and Sastri, there are Badami Chalukya inscriptions that
confirm Jayasimha was Pulakeshin I's grandfather and Ranaraga, his father.Kamath and
Moraes claim it was a popular practice in the 11th century to link South Indian royal family
lineage to a Northern kingdom. The Badami Chalukya records themselves are silent with
regards to the Ayodhya origin.

While the northern origin theory has been dismissed by many historians, the epigraphist K. V.
Ramesh has suggested that an earlier southern migration is a distinct possibility which needs
examination. According to him, the complete absence of any inscriptional reference of their
family connections to Ayodhya, and their subsequent Kannadiga identity may have been due
to their earlier migration into present day Karnataka region where they achieved success as
chieftains and kings. Hence, the place of origin of their ancestors may have been of no
significance to the kings of the empire who may have considered themselves natives of the
Kannada speaking region.The writing of 12th century Kashmiri poet Bilhana suggests the
Chalukya family belonged to the Shudra caste while other sources claim they were Kshatriyas.

Q9 .Write an essay on the Political History of Pala dynasty.

Pala Dynasty' ruled Bengal and Bihar for about four centuries from the middle of the 8th
century AD. Founded by gopala, the rule of the dynasty underwent various vicissitudes and
lasted for eighteen generations of kings.

The reigns of dharmapala and devapala formed the period of ascendancy of the dynasty,
when the dynastic rule gained firm footing in Bengal and Bihar and the Palas felt powerful
enough to venture out in the political arena of northern India. Both Dharmapala and Devapala
were engaged in a long drawn struggle for the possession of the madhyadexa of northern
Indian empire with two other powers - the Gurjara Pratiharas of western India and the
Rastrakutas of Deccan, and they had success for a limited period. Dharmapala succeeded in
placing his protege on the throne of Kanauj. Devapala also held his own against the Pratiharas.
The Pala records are full of eulogistic verses portraying Dharmapala and Devapala as great
conquerors. Bengal came to be reckoned as a powerful force in northern Indian politics.

With the death of Devapala ended the period of ascendancy and a period of stagnation
followed which gradually led to decline and disintegration until mahipala I rejuvenated the
rule of the dynasty. It is quite likely that stagnation and decline came in as a result of a
succession problem after the reign of Devapala.

The question of succession to the Pala throne after Devapala presents a fairly complicated
problem. Names of three kings are found in the Pala records- Surapala, mentioned in the
Badal pillar inscription in between Devapala and Narayanapala, Vigrahapala, mentioned in the
Bhagalpur copperplate of Narayanapala, and Mahendrapala, mentioned in the recently
discovered jagjivanpur copperplate as the son and successor of Devapala. The Badal
inscription does not give any indication about the relationship either between Surapala and
Devapala, or Surapala and Narayanapala. Vigrahapala was the son of Jayapala and grandson of
Dharmapala's brother Vakpala. All the kings who ruled the Pala empire after Vigrahapala were
direct descendants of the line of Vakpala, brother of Dharmapala.

So it is clear that the rule of the direct descendants of Gopala came to an end after
Mahendrapala and passed on to the line of Vakpala. So the existence of three names after
Devapala is indicative of a dynastic trouble. Mahendrapala may have succeeded to the throne
of the Pala kingdom after Devapala, but the other claimants, Surapala and Vigrahapala, may
have carved out an independent status for themselves within the empire and ultimately the
dynastic rule passed on to the line descending directly from Vigrahapala.

The period of stagnation that followed the succession problem continued for more than a
hundred years covering the reigns of five generations of kings. During the period the Pala
kings lacked energy and vigour, hardly was there any attempt at expansion, and they were not
powerful enough to check invasions from outside (of the Chandellas and the Kalachuris
towards the end of the 10th century AD) or uprisings from inside. The kamboja gaudapatis
carved out for themselves an independent position in parts of western and northern Bengal in
the middle of the 10th century AD, when three kings (Rajyapala, Narayanapala and Nayapala)
ruled successively. For a time the Pala empire was confined to parts of Bihar only.

The reign of Mahipala I brought back vitality and vigour and gave a second lease of life to the
Pala empire. He succeeded in bringing back the lost territories in northern and western Bengal
and restored Pala dynastic rule to a firmer footing. Mahipala I captured a place in popular
imagination by his public welfare works and his name survived for long in the ballads and
folklore. During the reigns of his four successors (a period of about 40 years) up to the reign of
Ramapala the fortunes of the dynasty seem to have fallen to its lowest ebb. The weakness of
Pala rule was clearly exposed during the reign of Mahipala II, when the revolt of the samantas
(varendra rebellion) succeeded in establishing an independent rule of Kaivarta chief Divya in
northern Bengal.