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SEPARATED FROM ANCIENT INDIA

  SEPARATED FROM ANCIENT INDIA   INTRODUCTION India once known as akhand bharat , what many of us know is pakistan and bangladesh are ...

Thursday 17 October 2019

First war of independence(Causes of the Indian Rebellion of 1857)


first war of independence

The First War of Indian Independence was a period of rebellions in northern and central India against British power in 1857–1858. The British usually refer to the rebellion of 1857 as the Indian Mutiny or the Sepoy Mutiny. It is widely acknowledged to be the first-ever united rebellion against colonial rule in India.
Mangal Pandey, a Sepoy in the colonial British army, was the spearhead of this revolt, which started when Indian soldiers rebelled against their British officers over violation of their religious sensibilities. The uprising grew into a wider rebellion to which the Mughal Emperor, Bahadur Shah, the nominal ruler of India, lent his nominal support. Other main leaders were Rani Lakshmibai of Jhansi and Tantia Tope. The British cruelly put down the uprising, slaughtering civilians indiscriminately. The result of the uprising was a feeling among the British that they had conquered India and were entitled to rule. The Mughal Emperor was banished and Queen Victoria of the United Kingdom was declared sovereign. The British East India Company, which had represented the British Government in India and which acted as agent of the Mughals, was closed down and replaced by direct control from London through a Governor-General.
Prior to the revolt, some British officials in India saw Indians as equals and dreamed of a long-term partnership between Britain and India to the benefit of both. These officials had a sympathetic knowledge of Indian languages and culture. Afterwards, fewer officials saw value in anything Indian and many developed a sense of racial superiority, depicting India as a chaotic and dangerous place where the different communities, especially Muslim and Hindu, were only kept from butchering one another by Britain's exercise of power. The rebellion was widely perceived to have been a mainly Muslim uprising, although prominent Hindus also participated. However, Muslims especially would find themselves less favored following this incident, with a few exceptions.[2] India's eventual partition into India and Pakistan, based on the "two nation" theory that her Hindus and Muslims represented two distinct nations whose people could not live together in peace, may be seen as another long-term result of the uprising.
In British memory, novels and films romanticize the event extolling the bravery of their soldiers, while in Indian memory rebels such as Rani Lakshmi Bai and Nana Sahib enjoy the status of a Joan of Arc or of a William Wallace, fighting injustice.
The Revolt of 1857:
The first expression of organised resistance was the Revolt of 1857. It began as a revolt of the sepoys of the Company’s army but eventually secured the participation of the masses. Its causes lay deeply embedded in the grievances that all sections of Indian society nurtured against the British rule.
Causes of the Revolt:

 

Political Causes:
The political causes of the revolt may be traced to the British policy of expansion through the Doctrine of Lapse and direct annexation. A large number of Indian rulers and chiefs were dislodged, thus arousing fear in the minds of other ruling families who apprehended a similar fate.
                                                                       Rani Lakshmi Bai’s adopted son was not permitted to sit on the throne of Jhansi. Satara, Nagpur and Jhansi were annexed under the Doctrine of Lapse. Jaitpur, Sambalpur and Udaipur were also annexed. Other rulers feared that the annexation of their states was only a matter of time. The refusal to continue the pension of Nana Saheb, the adopted son of Baji Rao II, created hostility among the ruling class.
                                                                     Moreover, the sentiments of the people were hurt when it was declared that the descendants of the titular Mughal Emperor, Bahadur Shah II, would not be allowed to live in the Red Fort. The annexation of Awadh by Lord Dalhousie on the pretext of maladministration left thousands of nobles, officials, retainers and soldiers jobless. This measure converted Awadh, a loyal state, into a hotbed of discontent and intrigue.
Social and Religious Causes:
A large section of the population was alarmed by the rapid spread of Western civilization in India. An Act in 1850 changed the Hindu law of inheritance enabling a Hindu who had converted into Christianity to inherit his ancestral properties. Besides, the missionaries were allowed to make conversions to Christianity all over India. The people were convinced that the Government was planning to convert Indians to Christianity.
                                         The abolition of practices like sati and female infanticide, and the legislation legalizing widow remarriage, were threats to the established social structure.Even the introduction of the railways and telegraph was viewed with suspicion.
Economic Causes:
In rural areas, peasants and zamindars resented the heavy taxes on land and the stringent methods of revenue collection followed by the Company. Many among these groups were unable to meet the heavy revenue demands and repay their loans to money lenders, eventually losing the lands that they had held for generations. Large numbers of sepoys were drawn from the peasantry and had family ties in villages, so the grievances of the peasants also affected them.
 The economic exploitation by the British and the complete destruction of the traditional economic structure caused widespread resentment among all sections of the people. After the Industrial Revolution in England, there was an influx of British manufactured goods into India which ruined industries, particularly the textile industry, of India.
 Indian handicraft industries had to compete with cheap machine- made goods from Britain. India was transformed into a supplier of raw materials and a consumer of goods manufactured in Britain. All those people who previously depended on royal patronage for their livelihoods were rendered unemployed. So they bore a deep- seated grievance against the British.
Military Causes:
The Revolt of 1857 started as a sepoy mutiny. It was only later on that other elements of society joined the revolt.  Indian sepoys formed more than 87% of British troops in India. They were considered inferior to British soldiers. An Indian sepoy was paid less than a European sepoy of the same rank. Besides, an Indian sepoy could not rise to a rank higher than that of a Subedar
The extension of the British Empire in India had adversely affected the service conditions of Indian sepoys. They were required to serve in areas far away from their homes. In 1856 Lord Canning issued the General Services Enlistment Act which required that the sepoys must be ready to serve even in British land across the sea.
The ‘Bengal Army’ was recruited from high caste communities in Awadh. They were not prepared to cross the ocean (Kalapani) which was forbidden as per Hindu religious beliefs. They developed the suspicion that the Government was trying to convert Indians to Christianity.After the annexation of Awadh the Nawab’s army was disbanded. These soldiers lost their means of livelihood. They became bitter enemies of the British.
Immediate Cause:
The Revolt of 1857 eventually broke out over the incident of greased cartridges. A rumour spread that the cartridges of the new Enfield rifles were greased with the fat of cows and pigs. Before loading these rifles the sepoys had to bite off the paper on the cartridges. Both Hindu and Muslim sepoys refused to use them. Canning tried to make amends for the error and the offending cartridges were withdrawn, but by then the damage had been done. There was unrest in several places.
In March 1857, Mangal Pandey, a sepoy in Barrackpore, had refused to use the cartridge and attacked his senior officers. He was hanged to death on 8th April. On 9th May, 85 soldiers in Meerut refused to use the new rifle and were sentenced to ten years’ imprisonment.
Main events of the revolt:
Soon there was a rebellion in the Meerut Cantonment. The Meerut Mutiny (May 9, 1857) marked the beginning of the Revolt of 1857. The Indian sepoys in Meerut murdered their British officers and broke open the jail. On May 10, they marched to Delhi.
Capture of Delhi:
In Delhi the mutineers were joined by the Delhi sepoys and the city came under their control. Next day, on 11th May, the sepoys proclaimed the ageing Bahadur Shah Zafar the Emperor of Hindustan. But Bahadur Shah was old and he could not give able leadership to the sepoys. The occupation of Delhi was short-lived.
Fall of Delhi:
The British finally attacked Delhi in September. For six days there was desperate fighting. But by September 1857, the British reoccupied Delhi. Thousands of innocent people were massacred and hundreds were hanged. The old king was captured and later deported to Rangoon where he died in 1862. His sons were shot dead. Thus ended the imperial dynasty of the Mughals.
Centres of the revolt:
The revolt spread over the entire area from the neighbourhood of Patna to the borders of Rajasthan. There were six main centres of revolt in these regions namely Kanpur, Lucknow, Bareilly, Jhansi, Gwalior and Arrah in Bihar.
Lucknow:
Lucknow was the capital of Awadh. There the mutinous sepoys were joined by the disbanded soldiers from the old Awadh army. Begum Hazrat Mahal, one of the begums of the ex-king of Awadh, took up the leadership of the revolt. Finally the British forces captured Lucknow. The queen escaped to Nepal.
Kanpur:
In Kanpur the revolt was led by Nana Saheb, the adopted son of Peshwa Baji Rao II. He joined the revolt primarily because he was deprived of his pension by the British. He captured Kanpur and proclaimed himself the Peshwa. The victory was short- lived.
Kanpur was recaptured by the British after fresh reinforcements arrived. The revolt was suppressed with terrible vengeance. The rebels were either hanged or blown to pieces by canons. Nana Saheb escaped. But his brilliant commander Tantia Tope continued the struggle. Tantia Tope was finally defeated, arrested and hanged.
Jhansi:
In Jhansi, the twenty-two-year-old Rani Lakshmi Bai led the rebels when the British refused to accept the claim of her adopted son to the throne of Jhansi. She fought gallantly against the British forces. But she was ultimately defeated by the English.
Rani Lakshmi Bai escaped. Later on, the Rani was joined by Tantia Tope and together they marched to Gwalior and captured it. Sindhia, a loyal ally of the British, was driven out. Fierce fighting followed. The Rani of Jhansi fought like a tigress. She died, fighting to the very end. Gwalior was recaptured by the British.
Bihar:
In Bihar the revolt was led by Kunwar Singh.
 Suppression of the Revolt:
The Revolt of 1857 lasted for more than a year. It was suppressed by the middle of 1858. On July 8, 1858, fourteen months after the outbreak at Meerut, peace was finally proclaimed by Canning.
 Failure of Great Indian Revolt of 1857 and Its Causes
There were many causes which led to the collapse of this mighty rebellion. Here we list some of them to you.  
Lack of a Unified Programme and Ideology
The rebellion swept off the British system of government and administration in India. But the rebels did not know what to create in its place! They had no forward-looking plan in mind. This made them rely on the outmoded feudal system with Bahadur Shah at its head. The other prominent leaders of rebellion like , Nana sahib, Begum of Awadh.
Lack of Unity Among Indians
As mentioned above, no broad based unity among the Indian people could emerge. While sepoys of the Bengal army were revolting, some soldiers in Panjab and south India fought on the side of the British to crush these rebellions. Similarly, there were no accompanying rebellions in most of eastern and southern India. The Sikhs also did not support the rebels. All these groups had their reasons to do so. The possibility of the revival of Mughal authority created a fear among the Sikhs who had faced so much oppression at the hands of the Mughals. Similarly, the Rajput chieftains in Rajasthan and Nizam in Hyderabad were so much harassed by the Marathas that they dreaded the revival of Maratha power. Besides this, there were some element of the peasantry that had profited from the British rule. They supported the British during the revolt. The Zamindars of Bengal Presidency were the creation of the British; and had all the reasons to support them. The same applied to the big merchant of Calcutta, Bombay and Madras who did not go over to the rebels but supported the British.
Lack of support from the Educated Indians
The modern educated Indians also did not support the revolt because, in their view, the revolt was backward-looking. This educated middle class 14 was the product of the British system of education and they believed mistakenly that the British would lead the country towards modernisation.
Disunity among the Leaders
The main problem however, was lack of unity in the ranks of rebels themselves. Their leaders were suspicious and jealous of each other and often indulged in petty quarrels. The Begum of Awadh, for example, quarreled with Maulavi Ahmadullah, and the Mughal princes with the sepoy-generals. Azimullah, the political adviser of the Nana Saheb, asked him not to visit Delhi lest he be overshadowed by the Emperor Bahadur Shah. Thus. Selfishness and narrow perspective of the leaders sapped the strength of the revolt and prevented its consolidation.
Military Superiority of the British
Another major factor for the defeat of the rebels was the British superiority in arms. The British imperialism, at the height of its power the world over and supported by most of the Indian princes and chiefs, proved militarily too strong for the rebels. While the rebels were lacking in discipline and a central command, the British continued to have a constant supply of disciplined soldiers, war materials and money from British. Sheer courage supply of disciplined soldiers, war materials and money from British. Sheer courage could not win against a powerful and determined enemy who planned its strategy skillfully. Because of illdiscipline the rebels lost more men and material than the British in every encounter. Many sepoys, seeing that the British had an upper hand, left for their villages.
These were the main factors responsible for the failure of the revolt.
Results of the revolt:
Despite the fact that the revolt of 1857 failed, it gave a severe jolt to the British administration in India. The structure and policies of the reestablished British rule were, in many respects, drastically changed.

 Transfer of Power

The First major change was that the power to govern India passed from the East India Company to the British Crown through an Act of 1858. Now a Secretary of State for India aided by a Council was to be responsible for the governance of India. Earlier this authority was wielded by the Directors of the Company.

Changes in Military Organisation

The second drastic change was effected in the army. Steps were taken to prevent any further revolt by the Indian soldiers. Firstly, the number of European soldiers was increased and fixed at one European to two Indian soldiers in Bengal Army and two to five in Bombay and Madras armies. Moreover, the European troops were kept in key geographical and military positions. The crucial branches of the army like artillery were put exclusively in European hands. Secondly, the organization of the Indian section of the army was now based on the policy of divide and rule. Regiments were created on the basis of caste, community and region to prevent the development of any nationalistic feeling among the soldiers.

Divide and Rule

 This policy of “divide and rule” was also introduced in the civilian population, since the British thought that the revolt was a conspiracy hatched by the Muslims the latter were severely punished and 16 discriminations made against them in public appointment and in other areas. This policy was later reversed and a belated appeasement of Muslims began. A policy of preferential treatment of the Muslims was adopted towards the end of the 19th century. These policies created problems for Indian freedom struggle and contributed to the growth of communalism.

 New Policy towards the Princes

 Another important change was in the British policies towards the Princely states. The earlier policy of annexation neither was nor abandoned and the rulers of these states were now authorized to adopt heirs. This was done as a reward to those native rulers who had remained loyal to the British during the revolt. However, this authority of the Indian rulers over particular territories was completely subordinated to the authority of the British and they were converted into Board of Privileged dependents.

Search princes and landlords,

 Besides these changes, the British now turned to the most reactionary groups among the Indians, like the zamindars, princes and landlords, for strengthening their fortune in the country.
 VIEWS
1:- It is difficult to avoid the conclusion that the so-called First National War of Independence of 1857 is neither First, nor National, nor war of Independence. R.C. Majumdar
  2:-The Mutiny became a Revolt and assumed a political character when the mutineers of Meerut placed themselves under the king of Delhi and a section of the landed aristocracy and civil population decided in his favour. What began as a fight for religion ended as a war of independence? S.N. Sen
 3:-… had a single leader of ability arisen among them (the rebels), we must have been lost beyond redemption. John Lawrence
 The revolt of 1857 was a struggle of the soldier-peasant democratic combine against foreign imperialism as well as indigenous landlordism. Marxist Interpretation
 4:-Here lay the woman who was the only man among the rebels. Hugh Rose
 (a tribute to the Rani of Jhansi from the man who defeated her) It was far more than a mutiny,.. Yet much less than a first war of independence. Stanley Wolpert

Monday 14 October 2019

The Nalas dynasty


Nala dynasty
The Nalas were an Indian dynasty that ruled parts of present day Chhattisgarh and Odisha during the 6th century CE. Their core territory included the areas around Bastar and Koraput districts, their capital was probably Pushkari (IAST: Puá¹£karÄ«), identified with the modern Garhdhanora in Bastar district. At one point, they seem to have conquered the Vakataka capital Nandivardhana in the Vidarbha region, but suffered reverses against the Vakatakas as well as the Chalukyas. Sharabhapuriyas, their northern neighbours, also seem to have played a part in their downfall, they were probably supplanted by the Panduvamshi dynasty, although one branch of the dynasty seems to have ruled a small territory until the 7th or 8th century CE.

History
Inscriptions of three kings mention them as members of the Nala family: Arthapati, Bhavadatta and Skandavarman. Some gold coins suggest the existence of three other Nala rulers - Varaharaja, Nandanaraja, and Stambha. Although these coins do not mention the name of their dynasty, they bear the bull-and-crescent dynastic emblem of the Nala kings, and weigh same as the known Nala coins. Also, the name of the issuer is written in "box-headed" script of 6th century on all the coins, and they have all been discovered in the former Nala territory. The coins of Varaharaja have been discovered along with those of Arthapati and Bhavadatta. All these evidences indicate that Varaharaja, Nandanaraja and Stambha were all Nala kings too.

Varaharaja
Palaeographic evidence suggests that Varaharaja was the earliest of these kings, although it is not certain if he was the dynasty's founder, his issuance of gold coins suggests that he enjoyed a sovereign status.

Arthapati
Arthapati is known from a copper-plate inscription and coins, his only known inscription was issued from Pushkari, which may have been the capital of the Nala kings. The inscription suggests that the king was a devotee of Maheshvara (Shiva) and Mahasena (Kartikeya); the inscription mentions that he was from the family of Nala. According to one theory, this is a reference to the legendary king Nala of Nishadha Kingdom. However, there is no concrete proof for this interpretation.

Bhavadatta

The next known king of the dynasty is Bhavadatta, whose copper-plate inscription was found at Rithpur (also Rithapur or Ridhapur) in Amravati district, Maharashtra; the inscription was engraved by one Boppadeva. It mentions the king's name as "Bhavattavarman", which is probably a mistake or a Prakrit form of the Sanskrit name "Bhavadattavarman", it names Arthapati as the king's aryaka, which is variously interpreted to mean "father" or "grandfather"; according to another interpretation, aryaka is an epithet of Bhavadatta. The inscription names the place of issue as Nandivardhana, and states that the king and the queen were staying at Prayaga as pilgrims. Like Arthapati's inscription, it mentions Maheshvara, Mahasena and the Nala family.
                                                          The find spot of Bhavadatta's inscription suggests that he extended the Nala territory to the present-day Vidarbha region, possibly at the expense of the Vakatakas (whose capital was at Nandivardhana).
                                                             During his last years, Bhavadatta seems to have suffered reverses against the Vakatakas and the Chalukyas. An inscription of Bhavadatta's successor Skandavarman indicates that Bhavadatta lost the control of Pushkari, possibly to the Vakatakas or the Chalukyas; the Vakataka king Prithivisena II is said to have restored the glory of his family, apparently by defeating the Nalas. An Aihole inscription credits the Chalukya king Kirtivarman I with the destruction of the Nalas.

Skandavarman

The last known king of the dynasty is Skandavarman, whose Podagada inscription mentions him as a son of Bhavadattavarman; the inscription states that Skandavarman retrieved the lost glory of the Nala family, and re-populated the deserted city of Pushkari. It also records the construction of a Vishnu shrine by the king.

Possible successors

Nothing is known about the immediate successors of Skandavarman, but the Nalas were probably supplanted by the Panduvamshi dynasty. The Sharabhapuriya dynasty may have also contributed to the decline of the Nalas; the coins of the Sharabhapuriyas are similar to that of the Nalas, which suggests that the two dynasties were contemporaries. Epigraphic and numismatic evidence indicates that the Sharabhapuriyas were the northern neighbours of the Nalas.
                                             A dynasty claiming descent from the legendary Nala is known to have ruled a small area in present-day Chhattisgarh sometime later; the undated Rajim inscription of this dynasty can be assigned to either 7th or 8th century CE. This dynasty was probably a branch of the Nalas of Bastar, its known members include Prithviraja, Viruparaja and Vilasatunga.

Capital

The dynasty's capital was probably Pushkari, which is mentioned as the place of issue in an inscription of Arthapati. Earlier, Pushkari was believed to be the present-day Podagada in Koraput district, where an inscription of Skandavarman has been found. Later research has led to the identification of Garhdhanora in Bastar district as Pushkari; the excavations carried out by Madhya Pradesh's Directorate of Archaeology and Museums has resulted in discovery of several ruined temples and sculptures at Garhdhanora.

The Matharas in odisha


The Matharas

Rise of local dynasties
                                         The outcome of Samundragupta's invasion were noteworthy. The kingdoms of Kosala, Kantara and Kalinga region could not raise their heads from the blow. On the other hand, it gave way for the rise of petty kingdoms on the map of Odisha in the middle of 4th century A.D. Some of them had survived for a hundred and fifty years whereas some others just appeared and then disappeared in a short time.
The Matharas
                  The history of Kalinga region underwent great change about the middle of the fourth century AD. after the South India campaign of Sarnudragupta. The political situation of the period contributed to the rise of a new ruling dynasty named Mathara. In ancient time the Mathara family enjoyed high political and social status and had matrimonial relations with several powerful ruling families of Kosala and South India.
1. The Mathara family under Vishakha Varman (350 to 360 A.D)
About the middle of the fourth century, Vishakha Varman of the Mathara family succeeded in organising a small principality in Kalinga region with its headquarters at Sripura identified with the modern village Batiasripua near Paralakhemundi in Ganjam district. Vishakhavarman assumed the title Sri Maharaja and started his political career as a modest ruler of a petty territory. His territory was divided into a few Panchalis of which one was named Karosodaka. In the seventh year of his reign, Visakhavannan is known to have donated the village Tapoyoka located in that Panchali to five- Brahmanas. In the records of the early Ganga king we find the Karasodaka Panchali as a part of the Kalinga territory. But Visakhavarman did not assume the title “Lord of Kalinga” No record of Visakhavarman is found beyond his seventh regnal year. It appears that he established the new kingdom for his family towards the later part of his life and ruled only for about the decade from circa 350 to 360 A.D.48
2. Umavarman (360 A.D-395 A.D)
Maharaja Visakhavannan was succeeded by Umavarman who was very likely his son. Umavarman started his career as a modest ruler like his father with Sripura as the headquarters of his small principality. But, he was an ambitious ruler and taking opportunity of the political changes of his time, he began to extend his territory and power at the cost of the neighbouring territories. By his sixth regnal year he extended his kingdom up to the Svetaka region (modern Chikiti) and established a new headquarters at Sunagara. King Umavarman issued two of his copper plate grants-Baranga grant and Dhavalapeta grant from this headquarters donating the lands to the Brahmins.
By his ninth regnal year, his territory further extended to the south and comprised the modern Tekkali region. He shifted his headquarters from Sunagara to Vardhamanpur where form he issued his Tekkali copper plate grant. Thus, Umavarman extended his territory steadily and by his thirtieth regnal year his territory comprised the present Srikakulam disttict. By that time he declared himself as the “Lord of Kalinga” and transferred his capital from Vardhamanpura to Simhapura. It was from this new headquarters which he called Vijaya Simhapura that he issued his Vrihatproshtha grant in which he declared himself the “Lord of Kalinga.” The territory of Kalinga had remained in obscurity after the Call of the Chedi rule in the first century A.D. and its historical tradition was revived by Maharaja Umavarman towards the end of the fourth century A.D. Thus Umavarman was the first great ruler ofthe Mathara dynasty and with him Kalinga entered into a long and vigorous political career and her influence was felt in the history of Eastern India and Deccan. Maharaja Umavarman ruled for about thirty five years and was succeeded by Sankarvarman in circa 395 A.D.
3. Sankarvarman (395 A.D-400 A.D)
Sankarvannan was very probably a brother of Umavarman and his rule appears to be very short one. No copper plate gran t issued by him has come to light as yet. It is known from the records of his son that Maharaja Sankaravarman married in the Vasishtha family which was a ruling family of the Devarastra region during the period after the South Indian campaign of Samudragupta. This matrimonial relation paved the way for extension of the Mathara kingdom over the middle Kalinga region. Maharaja Sankaravarman died about 400 A.D. and was succeeded by his son Maharja Saktivarman.
4. Maharja Saktivarman (400 A.D-420 A.D)
Maharja Saktivarman was an ambitious and war like ruler and succeeded in unifying the Northern and Southern Kalinga. The vasishthas of the middle Kalinga region with whom the Matharas had matrimonial relation must have been a great help for Saktivarman in occupying South Kalinga. The occupation of South Kalinga signifies the fall of the Salankayana power in Vengi. The Ningondi grant of king Prabhanjanavarman reveals that Saktivarman, the son of Sankaravarman extended his territory from the Mahanadi to the river Krishna and ruled the far
flung empire following the ancient laws. The Mathara kingdom extended up to Krishna at the cost of the Salankayanas. The Pallavas who were the allies of the Salankayanas were also at a state of decline by that time. Saktivannan very likely defeated the combined-forces of the Salankayanas and the Pallavas to extend his territory up to the banks of the river Krishna. Thus, Saktivarman built a strong empire on the foundation laid by Umavarman and heightened the prestige and powers of the Matharas. The political condition of India by the time of Saktivarman was being dominated by three imperial powers – the Matharas in the South, the Guptas in the North and the Vakatakas in Central India.
Maharaja Saktivarman transferred his capital from Simhapura to Pishtapura some time before his 13th regnal year when he issued his Ragolu copper plate grant from his new capital. This indicates that he conquered the Southern region before his 13th regnal year and he maintained the integrity of his empire as long as he ruled. Maharaja Saktivarman died in circa 420 A.D. and was succeeded by his son Anantasaktivarman.
5. Anantasaktivarman (420 A.D-450 A.D)
The political history of South India underwent a change by that time owing to the rise of the Vishnukundin dynasty. Madhavavarman I who was the founder of this dynasty was a powerful and ambitious ruler and was very probably a contemporary of Anantasaktivarman. The Ipuru plates (of Madhavavarman-Il) reveal that he fought successful battles with his neighbours and performed eleven horse sacrifices and thousands of other sacrifices. The Vishnukundins had to fight for their rise and stability with the Pallavas in the south and Matharas in the north. King Madhavavarman fought with the Mathara king Anantasaktivarman and the Pallava king Simhavarman-II and defeated both the adversaries. After defeating Anantasaktivarman, he occupied the southern regions of the Mathara kingdom including south Kalinga. Anantasaktivarman issued his Andhavarman grant from the military camp at Vijayapura in his 14th regnal year. It appears that his wars with the Vishnukundins were continuing at the time of the issue of this grant and very probably he was compelled to leave Pishtapura by that time. His Sakunaka grant issued in his 28th regnal year was executed by his two high military officersCommander in chief (Mahabaladhikrita), Sivabhojaka and the General (Dandarieta) Vaasudatta. This indicates that the military had unusual predominance in the sphere of civil administration during his rule. Anantasaktivarman could not maintain the integrity of the empire inherited from his father. After the loss of south Kalinga he had to shift his headquarters from Pishtapura to Simhapura and tried to consolidate his position in northern and middle Kalinga. He died circa 450 A.D. and was succeeded by Chandravarman who was very likely his son.
6. Chandravarman (450 A.D-460 A.D)
Maharaja Chandravarman is known from the Bobbiii and Komarti copper plate grants issued by him in his 4th and 6th regnal years respectively. His two grants do not reveal any political activity of this ruler. He bore the ephithets like Paramabhagavata and Parmadaivata and ruled from his capital Sirnhapura. Chandravarman probably had a premature death about 460 A.D. when he was succeeded by Prabhanjanavarman, another son of Saktivarman.
7. Prabhanjanavarman (460 A.D-480 A.D)
It appears that after the death of Saktivarman there was a rift between his two sons Anantasaktivarman and Prabhajanavarman. This internal quarrel contributed to the weakness of the Mathara dynasty. The defeat of the Matharas when they were at the zenith of their power by newly organised Vishnukundins was probably due to their internal dissensions. It may be pointed out that Maharaja Prabhanjanavarman while referring to his predcessors in the Nirgondi grant ignores Anantasaktivarman and Chandravarman and declares himself as direct successor of Saktivarman, the son of Sankarvarman. This indicates the rift between the houses of Anantasaktivarman and Prabhanjanavarman. The Mathara power could not recover the loss of prestige and territory and they began to decline steadily. No doubt king Prabhanjanvarman attempted to recover South Kalinga and he assumed the title “Sakala Kalingadhipati”. This epithet was not borne by the previous Mathara rulers and it indicates his temporary success
against Visbnukundins. He died around 480A.D.
8. Nandapravanjanavarman (480 A.D-498 A.D)
Nandapravanjanavarman succeeded Prabhanjanavarman. But his relation with the latter is not clearly known. He was the last Mathara king and during his time, the political status-of the Matharas relapsed to that of the time of Visakhavarrnan and early years of king Urnavarrnan. King Nandapravanjanavarman made Vardhamanapura his headquarters which was the headquarters of king Urnavarman in , his ninth regnal year. But in spite of the political decline Prabhanjhanavarrnan continued to bear the title “Sakala Kalingadhipati” which was assumed by his successor Nanda Pravanjanavarman. During the close of his reign the Eastern Gangas appeared in the Trikalinga territory and extended their power over the Kalinga region. Dantapura, the famous city of Kalinga was declared to be the capital of the Eastern Gangas. The Ganga era which was founded in 498 AD. heralded the political change signifying the rise of the Eastern Gangas and the fall of the Matharas.
Thus, the Matharas ruled for one hundred and fifty years. Politically independent of the Gupta suzerainty, the Mathara monarchs styled themselves as Maharajas, and Lords of Kalinga (Kalingadhipati). Their rule provided a sound administrative set-up to the Kalinga region. They divided their kingdom into such territorial units as Panchali, Bhoga and Vishava. Their inscriptions mention some territorial units, such as Mahendrabhoga, Dantayavagubhoga, Bhillingabhoga, Vishaya, Kalinga Vishaya and Varahavarttini Vishaya. Village was the lowest territorial unit. The Mathara king was assisted by a number of civil and military officials, such Amatya (minister), Kumara-Amatya (minister of royal blood), talavara. (revenue offIcial), ueshaksapatla (record keeper), Mahapratihara (chamberlain), Ajna Bhogika (messenger), Dutata (spy), Mahavaladhikrita (head of the army), Mahadanda nayak (chief commander), Dandanayaka (commander) and Dandaneta (commander of a group). Culturally, the Matharas subscribed to the general trend of the time in north India. The Mathara period saw the development of such Brahmanical cults in Orissa as Bhagavata and Saiva. The Matharas patronised Sanskrit literature. The pre-Mathara period in Orissa had seen the dominance of the non-Brahmanical religions like Jainism and Buddhism. But in Mathara period the Brahmanical religion gradually began to assume a place of importance. During this period, the people of Kalinga were carrying on maritime trade with south-east Asian countries. Dantapur (modern Palur), the great city port, was situated in the territory of Matharas.



Emergence of Janapada State in Ancient India :



Emergence of Janapada State in Ancient India :
                                                                                       Due to agriculture human life got stabilized at one place during the post-Vedic period and the family system came into existence. Coming together of many families made a village and coming together of many villages a town. During the post-Vedic period, the tribal settlements gave way to formation of ‘Janapadas ’ that brought together different clans and tribes. The element of exploitative relations became stronger and ‘ Varna’ became the social basis of new state. During this period, the decay of primitive society the Vedic assemblies practically disappeared, tribals were deprived of their customary rights, cultivating households lost the right to fight, with which went the right 0 fi to obtain share in the war booty.’
                                                                                  After the 6th century B.C. there emerged a large number of ‘Janapadas ' which were small states, inhabited by the people from different castes and tribes. The ‘gahapatis’ who were chiefs of household slowly acquired prosperity. They derived their prosperity from trade, crafts and agriculture. ‘A group of clans constituted a jana and a territory where they settled was called ‘Janapada ’. The ‘janapadas’ were named after the kshatriya lineages which had established their control in the area. During this period, the ‘kshatriya' lineages, claimed control over territory of ‘janapada ’ but the notion of well defined territory was uncertain and boundaries between ‘janapadas ’ tended to be topographical feature such as forests, rivers 53 and streams and hills’.29 The wealthy ‘gahapatis' came from Kshatriya and Vaishya castes and they commanded both family labour, as well as that of labour of shudras and iDasas\ The latter were subordinated because they were poor and did not belong to ruling lineages.
According to Dr. Romila Thapar, the ‘Kula’, Vis and Jana was spatial distribution moving in widening circles from the nucleus to the rim.’ As a result, diverse ethnic and cultural groups were incorporated in the system. With the development of Janapada states, two systems of government emerged. The first was the "Gana Samgha' or republican system and the second was monarchical system. During this period, household system of economy and private ownership of land gained ground and ‘ganapati ’ was not only head of household but was also landowner who cultivated his land with the help of slaves and labourers. They were men of wealth and extracted surplus from agriculture to invest in trade. In population number of cultivators was the highest.
 Meaning of Janapada:
                                      The word Janapada is composed of two words, "Jana ’ and "Pada ’, which literally means the place of habitation of a Jana ’. In common parlance ‘Jana ’ is used to denote people, but in the Vedic Samhitas it is employed in the technical sense of a tribe and connotes that stage of human evolution in Vedic period, when groups of human beings lived in mobile communities without any serious attachment on their part, to a particular territory.
                                                                According to K.P. Jayaswal the term ‘Janapada’ which literally and originally meant ‘the seat of the nation’ and which had been secondarily employed as denoting die nation itself, lost its old significance and came to mean what we call today country,’34 without reference to the racial elements inhabiting it.
                                                               In Panini ‘Janapada ’ stands for country and ‘Janapadin ’ for its citizens. The derivative meaning of the term ‘Janapada ’ points to the early stage of land taking by the ‘Jana’ for a settled way of life.’35 This process of the first settlement on land had completed its final stage prior to the time of Panini. ‘The Janapadas which were originally named after the people settled in them, dropped their tribal significance and figured as territorial units or regions. Panini testifies to this process by stating that the names of the Janapadas did not take after their original settlers, but were then current as independent proper names for territorial units.
                                                              In course of time, however, the ‘jams’ divided themselves into several families, lost their mobility imbibed a sort of filial affection towards the territory of their association and ultimately took to some specific piece of territory as their permanent homeland. The term ‘Janapada ’ as such is the settlement on a piece of territory by Jana and marks that stage of evolution from die Vedic India. They became territorially conscious and founded the first series of small territorial states, known as Janapada states.
 Nature of Jana
                The organization of Jana had a strong racial basis. All members of the community believed in common ancestry and worship. Bonds of the closest nature united all the members of the Jana. Property belonged in common to the whole group and was consequently inalienable and indivisible, passing from the dead to the living. All the members of "Jana’ lived in a state of perfect freedom. Men and women relation was direct, natural and biological. Men were bound together by brotherhood. The "Jana' life as such had a strong communal urge, based on the theory that everybody should work for all either in times of war and peace.’37 It was essentially a pastoral community and slowly they were getting familiar with agriculture.
                                                  The Jana society was a completely communal organization to start with, but the functional necessities gave birth to Varnas, the four Vamas from the different limbs and the different limbs are indicative of different functions.
                                                                 The formulation of political policies of the Jana rested with the samiti and the sabha. The Atharvaveda (VII.7.13,1) describes these two bodies as ‘the two daughters of prajapati, The ‘samiti’ seems to be the popular assembly of the ‘Jana ’ and ‘samiti ’ elected the king. These references point out that the whole people were supposed to be present in the Samiti. The Samiti was a policy making body. Due to its strength, it could not hold regular sessions, so the sabha a smaller body of wise 56 men acted under its authority. It seems that the Sabha was a standing body of selected and wise men preferably elders, acting as the advisory body to the king.39 (Mhb - Udyoga 35, 58). Establishment of Janapada was as advance over Jana.
Nature of the ‘Janapada ’:
                                     The term ‘Janapada’ finds its first mention in the Brahmanas, Vedic literature and later Vedic literature, the Mahabharata, the Ramayana and early Buddhist literature.
                                           ‘In the Mahabharata, Bhisma parva furnishes a list of about 230 Janapadas belonging to the contemporary India with a clear hint that their number was still higher. This list of the janapadas is the largest. The puranic list contains only about 170 Janapada names. The Ramayana does offer a list of the Janapada and the peoples of India40 The Mahabharata and the Puranas preserve list of the Janapadas of the various regions of India. The great epics of the Mahabharata and Ramayana deal with the various aspects of Janapada life. A perusal of the literature mentioned above reveals certain dominant features of the Janapada which differentiate it from the ‘Jana ’. The following characteristic features ofthe Janapada deserve our consideration .
 Pura or the Capital City :
                                       The pura or the capital city occupied the most important position in the scheme of Janapada set up. It was surrounded by high defence walls made of stones and available material and fitted with defence arrangement over it.
                                                  ‘In the city were situated the royal palaces, the residences of the state dignitaries, the feudal lords and the common people of the four lVamas’. The capital city’s main gate and other subsidiary gates were prepared in accordance with the needs of city life and the metropolitan defence.’
 Fixed territory :
                        Along with the capital city, the Janapadas consisted of other areas which clustered around about it and composed of villages. It had a well-defined boundary and mixed population.
 Political Institutions :
                                  There emerged with Janapada, the political power passed in the hands of the rulers that belong to Ksatriya caste. The Janapada population was composed of two distinct classes - the citizens, having political right and the subject devoid ofsuch rights.
                                                       The word ‘Janapadin' stands for a citizen. ‘The governing class were called ‘Janapadins  The Buddhist literature knows of the 7707 citizens amongst the Lichchavis. The changes in the body-politic of the Janapada necessitated new institutions or changed the character and content of the old ones even if they persisted. Establishment of new states required strong military leadership and such successful leaders proved stronger and more powerful kings than the elected kings ofthe Jana.
                                                                          The ‘Samiti ’ in the Jana implied an assembly of equals, but the Janapada life was not based on equality and Samiti as such had no place m it.
                                                                         Sabha instead of being the assembly of elders and working under the Samiti changed into an assembly of citizens working under its own right.’ The Samiti was replaced by two other corporate association, the Paura and the Janapada, as the Janapada state was composed of two distinct territorial units : the pura or the capital city and Janapada or rest of the area of the state, having different problems of organization and administration.’
                                                        Two most important duties of the Sabha were to advise the king in monarchical janapadas and to place constitutional curbs on his arbitrary actions; second, to resolve matters of administration and emergency in the Ganas or the republican Janapadas Nature of Population : The population of the Janapada state was heterogeneous. Its most important class was the ruling Ksatriya class, having all political and governing rights. Apart from the citizens most of the population remained divided in the four Vamas : The Brahmanas, the Ksatriyas, the Vaishyas and the Shudras.
 Janapada Liberty:
                            The Janapada was a self-sufficing political and cultural unit. Every Janapada had its god, its peculiar dialect, its own form of  government, its peculiar customs and manners and its sense of superiority. The Janapada was sovereign and independent and fought for it more or less to the end. Thus the ‘Janapada ’ states consisted of village and city tNigama’ or town was a market place and a term ‘pura' was often employed for towns originally meant for fortified settlements and locality. Fortifications enclosed urban settlements and separated it from surrounding areas. The city emerged as a trading centre as well as political centre and it housed emerging trading groups evolved from the rank of ‘gahapatis.’ It grew out of intersection of two highways. The main road became spine of urban centre linking them to rural areas. Normally, cities were surrounded by village and market places. Over the period of time, there was internal differentiation in Janapada and the term ‘Rashtra ’ replaced it. Inclusion of different clans castes, tribes and groups required controlling authority. 
                                                          ‘There were two different parts of authority and in ‘Gana-samghtf form of governmental authority and power was in the hands of Kshatriya families but in the monarchical form of government, especially in Magadha and Kosala powerful nonkshatriyas captured political power The Gana samgha’ polity represented the older form of political life and it was incapable of performing integrative functions ofthe state.

In this chapter, we have discussed Emergence of Janapada State in Ancient India, which arose during the post-Vedic period. In the Vedic period the rudimentary elements of republican government could be seen. The republics flourished in India from 700 B.C. to 400 A.D. and made great contribution to development of theory and practice of democracy in India. They cultivated the spirit offreedom in India


REFERENCES: 
1. Altekar A.S. - State and Govt, in Ancient India, pp. 121 and Mahabharata XII 81.29. 
2.Raychaudhari H.C. - Political History of Ancient India, University ofCalcutta, 1923, p. 73. 
3. Thapar Romila - A History of India, Vol. I Penguin Books, Reprinted 1992, p.24.

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