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World History Volume 1, to 1500

5.4 Vedic India to the Fall of the Maurya Empire

World History Volume 1, to 15005.4 Vedic India to the Fall of the Maurya Empire

Learning Objectives

By the end of this section, you will be able to:

  • Explain the caste system and the way it functioned in Indian society
  • Identify the main elements of Buddhism
  • Describe India’s faith traditions: Brahmanism, Buddhism, and Hinduism

Few areas of the world are as important to our understanding of the emergence of human civilizations as India. Occupying an enormous subcontinent in South Asia, India has three distinct geographic zones: a northern area defined by the Himalayas that forms a natural barrier to the rest of the Asian mainland, the densely populated river valleys of the Indus and Ganges Rivers that lie to the south and northwest of that area, and lastly the tropical south, cut off from those valleys by many mountains and thick forests (Figure 5.20).

A map labelled “Indus Valley Civilization” is shown. The Arabian Sea is shown in blue in the southwest corner of the map. The rest of the map shows the following countries, from north to south: Uzbekistan, Tajikistan, China, Afghanistan, Pakistan, Iran, and India. In the legend at the top left, thick black lines indicate “International boundary,” solid black lines with a dot in the middle indicate “Province-level boundary,” black stars indicate “National capital,” a black circle with a dot in the middle indicates “Province-level capital,” black lines with tick marks on it indicate “Railroad,” and solid red lines indicate “Road.” “Sites:” are indicated with a red square and “Rivers:” are indicated with a green wavy line. A scale is shown as well in kilometers and miles and is cited with “Lambert Conformal Conic Projection, SP 12N/38N.” Gold colored areas that appear bumpy are shown on the terrain of the map north and northwest of India.
Figure 5.20 The Indian Subcontinent. This map outlines the major features of the Indian subcontinent, where the Himalayas stand as a northern border with the rest of Asia. (credit: “The major sites of the Indus Valley Civilization fl 2600–1900 BCE in Pakistan, India and Afghanistan” by US Federal Central Intelligence Agency (CIA)/Wikimedia Commons, Public Domain)

Early humans traveled into Asia in waves around sixty thousand to eighty thousand years ago, moving from Africa to the Arabian Peninsula into India and beyond, on routes that hugged the coast. Some of the earliest evidence of this migration was found at Jwalapuram, India. Here, hundreds of stone tools dating to 74,000 BCE were discovered that resemble those of roughly the same age found in Africa, Laos, and Australia. But the roots of India’s ancient civilizations lie in the north, amid the archaeological remains of two ancient cities, Harappa and Mohenjo-Daro.

Harappa and Mohenjo-Daro

Unlike ancient cultures in Mesopotamia (3500–3000 BCE), Egypt (3500–3000 BCE), and China (2200–2000 BCE), the Indus valley civilization shows little evidence of political power concentrated in the hands of hereditary monarchs. Yet its culture and technology spread, in an area running from parts of present-day Afghanistan into Pakistan and western India. There, early human communities capable of agriculture flourished near the fertile plains around the Indus River and other waters fed annually by the region’s monsoons.

Farmers harvested domesticated crops of peas, dates, and cotton, harnessing the power of draft animals such as the water buffalo. The archaeological record shows few traces of any kind of elaborate monumental architecture, burial mounds, or domination by warriors and kings. Instead, a common culture grew that was defined by urban planning, complete with advanced drainage systems, orderly streets, and distinctive bricks made in ovens. Equipped with those tools, the Indus River valley produced two of the ancient world’s most technologically advanced cities, Harappa and Mohenjo-Daro. Within them, residents developed a highly urban society and rich spiritual life, with altars featuring fire and incense, practices such as ceremonial bathing, and a symbolic vocabulary using elephants and bulls as revered animals. Dedicated artisans made jewelry and fabrics. All these aspects of the Indus valley culture left an imprint on later Indian civilizations.

How did a civilization with a high degree of labor specialization and the coordination necessary for irrigated agriculture and large urban centers manage such complexity without a powerful centralized state? There is no consensus answer, though the Indus valley civilization may have developed as a series of small republic-like states, dominated by religious specialists such as priests presiding over an intensely hierarchical class system. It does seem likely, however, that the environmental toll the civilization inflicted upon the surrounding areas led to its decline. Over time, irrigation replaced fertile soil with soil having greater quantities of salt, lowering crop yields. The use of wood as a fuel source, such as for making the oven-fired bricks, led to rapid deforestation and even greater soil erosion. It appears that most communities in and around Harappa and Mohenjo-Daro abandoned the sites around 1700 BCE, when they became unable to feed and supply themselves. Before their decline, however, the two cities housed perhaps as many as forty thousand residents each, most of whom lived in comparatively luxurious homes of more than one story that featured indoor plumbing and were laid out in an orderly pattern along grid-like streets. Public buildings such as bathhouses were quite large, as were the protective city walls and citadels.

The development of a written script, found on clay seals and pottery at the sites, likely made such feats possible. The written language of the Indus valley civilization featured more than four hundred symbols that functioned as pictures of ideas, words, and numbers. While many of the symbols have yet to be deciphered, one of the primary functions of writing appears to have been commerce because many finished goods were stamped with written seals. Writing used as a means of communication and recordkeeping probably also helped the Indus valley civilization profit from long-distance trade with Mesopotamia and Egypt.

Merchants from Sumer traveled to the Indus River valley to establish trade in luxury items such as lapis lazuli. In return, it appears that traders and merchants from cities such as Harappa took up residence in cities in Mesopotamia to facilitate exchange. In this way, Mesopotamia exerted a recognizable influence on India’s art and culture. Scholars have identified aspects of Greek naturalist art in sculptures found in Harappa, combined with local preferences for representing human bodies in motion rather than adopting the Greek emphasis on anatomical correctness. Art from these early cities helped usher in artistic styles and motifs that created a continuous tradition ingrained within Indian culture. Stone seals with fantastic beasts and anthropomorphic deities were later associated with Indian traditions such as yoga and Hindu deities.

Significant archaeological evidence suggests that urban women in the Indus valley were influential figures who functioned as specialists in rituals. More figurines were found depicting female than male deities, and women were typically buried with female relatives—their mothers and grandmothers—and not with their husbands. This is not to suggest that all women were equals. The prevalence of contrasting hairstyles and clothing on many surviving figurines indicates that women were differentiated by a great number of class and ethnic markers.

Among the more intriguing clues to the way women fared in the Indus valley is a tiny artifact from Mohenjo-Daro called Dancing Girl, a bronze and copper figurine about 4.5 inches tall and dating from around 2500 BCE (Figure 5.21). Created by a method of casting bronze known as the “lost wax” method, the nude figure appears in a confident and relaxed pose, with her hair gathered in a bun. She may have represented a royal woman, a sacred priestess of a temple, or perhaps a lower-born tribal girl. That scholars can draw such a wide array of plausible conclusions speaks to the fact that the Indus valley likely had a very fluid class structure and a highly complex society.

An image of a dark gray figurine is shown on a gray square pedestal and off white background. The figurine is thin with long arms and legs. She shows closed, swollen eyes, long hair in a side bun, and a half smile. A necklace hangs around her neck with three leaf shaped projections hanging above her breasts. She is naked and has bracelets on her right wrist and above her right elbow and her left arm shows bracelets from wrist to armpit. Her left hand is large and closed in a fist, resting on her left knee. Both her feet are missing and her left leg is hanging in the air while the right leg is anchored to a small, brown, round mound.
Figure 5.21 Dancing Girl. A bronze and copper figurine from India, the tiny Dancing Girl found at Mohenjo-Daro stands as one of the most enigmatic artifacts from ancient Asia. (credit: modification of work “Bronze ‘Dancing Girl,’ Mohenjo-daro, c. 2500 BC” by Gary Todd/Flickr, Public Domain)

The Aryans and Brahmanism

The Aryans entered the Indian subcontinent as conquerors beginning in 1800 BCE. With them came a new religion, Vedic, named for their hymns called Vedas. Vedas were sung in rituals to celebrate a pantheon of gods representing various aspects of nature and human life and were a useful way of teaching, given that the Aryans were illiterate. Gods such as Varuna ruled the sky, while Indra was the god of war. The Aryans offered ritualistic sacrifices to their gods and built enormous altars of fire, imposing a hierarchy on the people they conquered that emphasized strict observance of the law. The Vedas, along with poems and prayers, were first transmitted orally from one generation to the next; later they were recorded in the written language of Sanskrit. Over time, the Indian peoples added new dimensions to the Vedic religion, changing the nature of Aryan society as well. New gods such as Soma, associated with magical elixirs, storehouses for grain, and the moon, grew in importance as the practice of ritual became ever more meaningful.

A later series of treatises known as the Upanishads, written by a priestly class called Brahmans, developed new expressions of the Vedic religion, gradually transforming it into what many scholars refer to as Brahmanism. These new expressions include samsara and karma. Samsara was a view of humanity and the universe in which the soul left the body after death to be reborn. Karma represented the idea that all human actions, moral and immoral, were counted and weighed, ultimately governing whether a person was reborn higher on the spiritual ladder in the next life, perhaps as a king or priest, or—if ruined by immoral acts—as a lower life form, perhaps a detested reptile, to try again. The ultimate goal of a person’s earthly life was to achieve union with Brahman, the ultimate and universal reality. Even gods needed to perform good acts such as penance or meditation to transcend to a higher plane of existence. Belief in reincarnation supported the idea that a person’s status in the present life came about not by chance, but rather as a consequence of past lives. Thus the authority of elites such as the Brahmans was sanctified as reflecting the divine will of the cosmos.

In this way, the Vedic religion of the Aryans religion produced the varna, a strictly hierarchical society based on inherited status. At the highest level were the Brahmans, who exerted authority by virtue of their knowledge of the sacrificial rituals and their role as guardians of the poems, hymns, and later texts that carried on the Vedic traditions. Below them were aristocratic warriors, Kshatriya, members of noble families who fought in small but effective armies to protect their kingdoms and carry conquest into new areas. Members of the third class living in the upper half of society were merchants and Aryan commoners, Vaishya, who along with the other two enjoyed privileges based on the idea that in their late childhood they underwent a rebirth.

The fourth major group were the Shudras, non-Aryan servants and peasants who were denied the opportunity to read or listen to Vedic hymns and accounted for more than half the population. At the bottom of society were the Dalits, a class of “untouchables,” who were likely the descendants of the populations that lived in parts of south India before the arrival of the Aryans. They were effectively outside and hierarchically below the four-tiered caste system. Prohibitions against marrying Indians from another caste were just one element of a constellation of provisions designed to keep everyone locked in their inherited class from birth to death. Taxes on the lower classes ensured that wealth remained at the top. In truth, the Indian subcaste system was quite complex. Distinctions between groups within each caste mattered a great deal as well, creating sub-castes that came with separate privileges, obligations, and social circles that fixed where people lived and who they could marry.

The caste system reflected Hindu religious beliefs by ensuring that people performed their proper role in this life based on their actions in the past. The laws preventing upward mobility and protecting the privilege of elites were seen as guaranteeing order. They kept the low-born from escaping the divine plan and the cosmic justice that allowed for a slow, steady advancement up the spiritual scale over a series of lives. The ultimate goal was release from the wheel of life, the never-ending transmission of the soul to ultimate peace. Thus the arrival of Aryans and the gradual emergence of Brahmanism created a new social blueprint for India.


Indian culture, religion, and art were forever transformed with the life of Buddha Sakyamuni around 563 BCE. The son of a royal family living near India’s eastern border with Nepal and sometimes known as Siddartha or Gautama, Sakyamuni abandoned a life of luxury in his family’s palace after experiencing an awakening, upon which he embarked on a spiritual journey that lasted the rest of his life. He came to be called the Buddha, meaning “enlightened,” because his teachings offered an alternative to the then-dominant Brahmanist values.

Buddhism explores the depths of human suffering, desire, envy, decadence, and death, offering adherents a way out of an eternal cycle of misery if they adopt the Four Noble Truths leading to the Eightfold Path. The Four Noble Truths acknowledge that pain and disappointment are an unavoidable part of life and that by focusing on spiritual matters via the Eightfold Path, pain and suffering can be overcome. By adopting Buddha’s teachings about how to think, speak, and act with respect for all life, and many other practices, followers eventually arrive at an enlightened salvation called nirvana. Nirvana is a state of ultimate peace found in the extinction of all desire and transcendence of the person’s very being. Without nirvana, upon death the soul is reincarnated into a new life that will again run the gamut of suffering, misery, and the search for enlightenment.

The teachings of Buddha and his followers issued a direct challenge to the status quo in ancient India. In his time, Buddha relished criticizing the Brahmans, questioning their authority and their dependence on ritualism. Continued generations of teachers, missionaries, and lay Buddhists used his teachings to assail the Brahmanist-based caste system. Female Buddhists were attracted by ideas promoting the opportunity for women to achieve enlightenment on an equal basis with men.

Before Buddhism, Brahmanist teachings had supported a system of gender that in the first centuries of the common era pronounced women’s genitalia foul, leading women to be excluded from public rituals and worship. Buddhism protected women from being seen as spiritually unclean, promising them an elevated status and greater participation in the community’s spiritual life. The same was true for members of the lower castes despite their inherited class. Both women and lower castes were drawn to Buddhism by the greater independence and freedom they found in it. But women adopting Buddhism often found the religion just as patriarchal: Buddhist monasteries were segregated into spheres for male monks and female nuns, and women were given lower positions and fewer privileges.

Buddhism never supplanted Brahmanism as the dominant religion in India. In later centuries, Buddhist thought and institutions were influenced by Brahmanism, incorporating deities such as Shiva and concepts such as karma. Boundaries between the two religions became blurred, a development that helped followers of Brahmanism and Buddhists find a means for coexistence and even cooperation. Buddhism arose in a historical context dominated by a Brahmanist society, and many Buddhist teachings and practices such as meditation reflect the influence of Brahmanism. Likewise, Brahmanism was greatly influenced by Buddhism and its popularity with certain classes in India. As a result, over several centuries between around 400 BCE and 200 CE, Brahmanism evolved into more of a devotional religion, allowing individual practitioners to communicate directly with the gods, not just through the Brahman priests. Worship became more personalized and private, centered on prayer and songs within the home. In this way, Brahmanism emerged as Hinduism, which retained the caste system and belief in the Vedas while also offering a prescription for common followers seeking to live a moral and fulfilling life. What emerged as the central text of Hinduism was called the Bhagavad Gita. Finished around 300 CE, it taught that commoners, not just Brahmans, could lead exemplary moral lives by abandoning bodily desires and seeking inner peace.

Both Buddhism and Hinduism were and remained diverse, branching into hundreds of schools of thought and sects that were each quite adaptable to local contexts. As it became institutionalized, however, Buddhism lost some of its early character as a means for liberation of the lowly of India. Instead it attracted the patronage of elites, who elevated it into Asia’s most influential source of inspiration for monumental architecture and high art. Buddhism made inroads across all of Asia, coming to be adopted by millions in China, Korea, Thailand, Japan, and many other communities in Southeast Asia.

Dueling Voices

Hinduism and Buddhism in Ancient India

The first excerpt, concerning the Hindu tradition, is from the Bhagavad Gita, titled “Perform Action, Free from Attachment.” The second, “Basic Teachings of the Buddha,” includes a version of Buddhism’s teachings on the Four Noble Truths and the Eightfold Path. Notice how each spiritual system conceived of immorality, the proper way to demonstrate right conduct and living, and the purpose of life.

8. Perform thou action that is (religiously) required;
For action is better than inaction.
And even the maintenance of the body for thee
Can not succeed without action.
9. Except action for the purpose of worship,
This world is bound by actions;
Action for that purpose, son of Kunti,
Perform thou, free from attachment (to its fruits)
10. Therefore unattached ever
Perform action that must be done;
For performing action without attachment
Man attains the highest. . . .
21. Whatsoever the noblest does,
Just that in every case other folk (do);
What he makes his standard,
That the world follows.
35. Better one’s own duty, (tho) imperfect,
Than another’s duty well performed;
Better death in (doing) one’s own duty;
Another’s duty brings danger.

Bhagavad Gita, translated by Franklin Edgerton

What, now, is the Noble Truth of Suffering? Birth is suffering; Decay is suffering; Death is suffering; Sorrow, Lamentation, Pain, Grief, and Despair, are suffering; not to get what one desires, is suffering. . . .

What, now, is the Noble Truth of the Origin of Suffering? It is that craving which gives rise to fresh rebirth, and, bound up with pleasure and lust, now here, now there, finds ever fresh delight.

What, now, is the Noble Truth of the Extinction of Suffering? It is the complete fading away and extinction of this desire, its forsaking and giving up, the liberation and detachment from it. . . .

It is the Noble Eightfold Path, the way that leads to the extinction of suffering, namely: 1. Right Understanding, 2. Right Mindedness, which together are Wisdom. 3. Right Speech, 4. Right Action, 5. Right Living, which together are Morality. 6. Right Effort, 7. Right Attentiveness, 8. Right Concentration, which together are Concentration. This is the Middle Path which the Perfect One has found out, which makes one both to see and to know, which leads to peace, to discernment, to enlightenment, to Nirvana. . . .

Buddha, the Word, edited by Nyanatiloka

  • Based on these excerpts, what does it mean for one to lead a moral life in each of these distinct traditions?
  • How is the Eightfold Path in the Buddhist excerpt similar to or different from the call for action in the Hindu excerpt?

The Mauryan Empire

The initial spur to Buddhism’s migration across Asia occurred with the rise of the Mauryan Empire (326–184 BCE). This entity grew out of the smaller Indian kingdom of Magahda once its ruler, Chandragupta Maurya, managed to unify much of north India from a capital near the city of Patna and pass it on to his descendants, founding the Maurya dynasty. A Greek historian named Megasthenes visited the seat of Chandragupta’s power around the end of the fourth century BCE, marveling at its palaces replete with grottoes, bathing pools, and gardens filled with jasmine, hibiscus, and lotus.

Ruling over a population nearing fifty million, Chandragupta’s successors conquered all but the southern tip of the subcontinent in a series of military campaigns. The Mauryan Empire’s political structure employed a large and well-run army, administered by a war office with branches for a navy and for raising horses and elephants for cavalry warfare. A civilian bureaucracy ran the ministries overseeing industries such as weaving, mining, and shipbuilding as well as organizing irrigation, road construction, and tax collection. The Mauryan rulers lived in constant fear of assassination and intrigue against their rule, however, which forced them to rely on an elaborate network of spies to monitor officials throughout the empire.

The high point of Mauryan greatness came with the ascension of Emperor Ashoka in approximately 268 BCE, opening a period of monumental architecture that left its mark on the ancient world. Ashoka’s personal grandeur came from the story of his transformation from a ruthless warrior general to a devout man of peace with a universal mission (Figure 5.22). As the head of the Mauryan army laying siege to the kingdom of Kalinga, he won a great battle that caused an estimated 100,000 deaths. The carnage brought an awakening that led Ashoka to Buddhism and to reforms intended to promote harmony and compassionate rule throughout India. To that end, he supported missionary efforts to spread Buddhism to Burma and Sri Lanka. His new law code gave protections to the vulnerable—the ill and diseased, the poor and powerless, and travelers making their way across the empire. His ministers put their sovereign’s will into action by building hospitals, digging wells, setting up rest-houses along India’s roads, and sending out traveling magistrates to resolve disputes and bring justice to remote areas.

A worn carving is shown on a stone. In the image, a figure is in the middle, bare chested except for a large hanging necklace, large round hat on his head and worn facial features, standing in a decorated chariot pulled by at least two horses with decorated reins. The figure is surrounded on both sides by other figures with worn faces, necklaces hanging around their necks, and tall hats on their heads. In the background, decorative items are carved on the stones. Across the bottom of the image, a grated carving is shown.
Figure 5.22 Ashoka in Splendor. This stone representation of the Mauryan ruler Ashoka visiting a Buddhist pilgrimage site with his entourage is from a large commemorative monument begun in his lifetime to house relics of Buddha. It illustrates the many strategies he adopted to magnify his rule. (credit: modification of work "King Asoka visits Ramagrama" by Anandajoti Bhikkhu/Flickr, CC BY 2.0)

Ashoka also had a lasting influence on the world of art. He decreed that his sayings and teachings on morality be inscribed on stone pillars erected throughout India (Figure 5.23). The Pillars of Ashoka demonstrate the Indian empire’s character as a spiritual and political system. Through Buddhism, patronage of the arts, and monumental architecture, the Mauryans wished to demonstrate morality and benevolence to their subjects and exercise less direct rule. Leaders such as Ashoka hoped the people’s loyalty and duty in turn would be motivated by admiration of their achievements, if not by the money and other gifts given to reward the virtuous and charm supporters. The Pillars of Ashoka also demonstrate the flexibility of the Mauryan system of rule. Those closest to the capital were inscribed with detailed summaries of the Mauryan codes for behavior and an orderly society. Farther away, in newly won territories, the pillars promoted very simple teachings, a mark of the ruler’s intent to allow room for local autonomy and customs to prevail as long as his subjects met certain universal norms and tax obligations.

A sepia colored image is shown of a tall, thin spire on a layered, square pedestal. The top of the spire shows a vertical lined conical top, with a round circle above it and a carved object resting at the top. Trees line the background and a chain fence attached to stone pedestals shows in the forefront. A figure in white clothing stands looking at the spire wearing a white hat.
Figure 5.23 The Pillars of Ashoka. The incised stoned pillars with Ashoka’s decrees about morality were erected throughout the Mauryan Empire and demonstrate how his message and role as sovereign were conditioned by local customs. (credit: “Asoka’s Pillar, Monolith in Fort, Allahabad” by Thomas A. Rust/Wikimedia Commons, Public Domain)

At the end of Ashoka’s reign, the Mauryans left a legacy for future generations of Indian rulers to try to emulate so as to rule a diverse society. When the Mauryan Empire finally collapsed in 185 BCE, India entered another period of fragmentation and rule by small competing states and autonomous cities and villages. By the early centuries of the common era, it was a multitude of smaller regional kingdoms that shared with each other a common culture linked by Hinduism, Buddhism, a canon of Sanskrit texts, and the caste system.

The Gupta Dynasty

From the fourth to the seventh centuries, an empire founded by the Gupta dynasty (320–600 CE) ruled over northern India. As revealed by the name he took, Chandragupta, the founder, emulated the Mauryans and its famous founder, Chandragupta Maurya. He hired scribes working in Sanskrit to promote learning and the arts, and during this age, Sanskrit became the basis for a classical literature that influenced generations of Indians and the world. Texts such as the Mahabharata and Ramayana glorified ideas about duty, valor, and performing a proper role in society (Figure 5.24). The first was a collection of thrilling poems featuring feuding rulers and powerful families, the other an epic tale of a warrior prince’s journey to recover his honor.

A painting is shown in rich colors and a black border. Some of the edges are worn and creases show throughout the image. A red wall with black vertical stripes is shown in the lower half of the image. In front of the wall on the left, a woman in a black skirt with gold stripes, red half shirt and gold cloth on her head is seen standing, her left arm out in front of her and her right hand holding the cloth on her head as she looks down to the left. A pile of clothes in various colors lays all around her. A figure to the right in a pink and dark pink long coat stands in gold boots atop some of the clothes on the floor. He wears a gold crown, has a moustache that extends to his ears and is pulling at the gold cloth on the lady’s head. In the right forefront of the image, five people of various skin colors sit on the ground in black, blue, pink, yellow, and white with black dots robes, all wearing gold crowns and sporting moustaches. In the top half of the image, three arched openings are seen with red and black curtains rolled up and tied with a black string above them. In the left opening, six figures wearing crowns can be seen facing to the right with moustaches and beards in black and white and varying colors of clothing. In the middle opening at the left, a figure sits on a pink carpet with black trim. He wears a long black robe, wears a gold crown, and has a long white moustache. His eyes are closed and his hands rest in front of him. On the right side of this opening, a figure in a red shirt with gold adornment, gold crown, and long black moustache extends his right hand out toward the figure of the woman in the gold cloth on her head in the left forefront of the image. The right opening shows five figures with gold crowns and varying colors of clothes facing to the left. A figure in red and blue stands on the left and a figure in pink and white stands on the right. Behind all of the openings, a yellow wall can be seen in the lower half and a gray wall with arched recesses shows across the top.
Figure 5.24 The Humiliation of Draupadi. The Mahabharata is possibly the longest poem even written, with over 200,000 verse lines describing the lives and conflicts of several noble families. One of the main women featured in the stories is Draupadi, known for her beauty and morality. This eighteenth-century watercolor painting depicts a story in the epic when Draupadi’s enemies attempt to humiliate her by stripping her naked. However, she’s saved by the Hindu god Krishna who miraculously clothes her anew each time her dress is removed. (credit: “The disrobing of Draupadi” by Howard Hodgkin Collection, Purchase, Gift of Florence and Herbert Irving, by exchange, 2022/Yousef Jameel Centre for Islamic and Asian Art/Wikimedia Commons, Public Domain)

In Ramayana, Rama, an avatar for the Hindu deity Vishnu, triumphs over the demon Ravana on the island of Sri Lanka and rescues his wife Sita before going on to found a perfect Indian society from his capital of Ayudha. His noble virtues and ideal society became models for Hindus to aspire to as rulers and aristocrats, while his exploits were retold for centuries in countless paintings, sculptures, carnivals, plays, and shadow theatres.

The Sanskrit classics Mahabharata and Ramayana soon spread far and wide in Southeast Asia, where they became part of the cultural fabric for a multitude of non-Indians as well. Other intellectuals of the Gupta era proved themselves in the field of mathematics by using decimals and a mark to denote the concept of zero for precise measurements and recordkeeping. Among the more notable was the astronomer Brahmagupta, who in the seventh century CE pioneered the use of multiplication and division and the idea of negative numbers.

In politics the Guptas were innovators as well. In return for their loyalty, rulers granted tracts of land as gifts to powerful families, Brahmans, and temple complexes, guaranteeing these followers a share of the harvest and consolidating their own control. In return, the Brahmans elevated the Gupta rulers to new heights in rituals honoring Vishnu and Shiva. Yet as these deities became more important, worship among the commoners turned more personal and private; singing as a form of prayer and ritualism inside the home became essential to daily lives. Many Indians began to believe in the sanctity of bhakti, a direct personal relationship between a follower and the deity. This idea bypassed the role of Brahmans as intermediaries, displeasing the Brahmans but gaining popularity in southern India, where poems written in the Tamil language became foundational to the new practice of personalized worship among Hindus.

The Gupta’s dynasty marked a flourishing of art and religion and the heyday of Buddhism in India. Painted caves with beautiful sculptures found in the Ajanta caves illustrate the sophistication of the artists patronized by the dynasty. While Hinduism remained the official religion of the state and the Guptas, Buddhist universities such as Nalanda were among the first of their kind in the ancient world and attracted throngs of students and pilgrims from China. India’s educated classes ranked among the most learned and knowledgeable of the ancient world, and at times they turned their attention from math and morality to explore the depths of passion, love, and eroticism. During this period, the Kama Sutra, a treatise on courtship and sexuality, became a seminal piece of Indian literature, inspiring and titillating generations worldwide ever since.

The opulence and stability provided by the Guptas dissipated under the threat of invaders from the north known as the Huns. While northern India fractured into smaller states after this point, southern India’s ties and trade with South Asia deepened and matured. By the eleventh century, the region’s profitable exports of goods such as ivory, pepper, spices, Roman coins, and even animals like the peacock had led to the formation of notable southern kingdoms, such as the Tamil Chola dynasty. But the most influential exports from India to the rest of South Asia—Hinduism, Buddhism, and the art and learning each inspired—long outlived these states.

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