From their original settlements in the Punjab region, the Aryans gradually began to penetrate eastward, clearing dense forests and establishing "tribal" settlements along the Ganga and Yamuna (Jamuna) plains between 1500 and ca. 800 B.C. By around 500 B.C., most of northern India was inhabited and had beÍÍÍÍen brought under cultivation, facilitating the increasing knowledge of the use of iron implements, including ox-drawn plows, and spurred by the growing population that provided voluntary and forced labor. As riverine and inland trade flourished, many towns along the Ganga became centers of trade, culture, and luxurious living. Increasing population and surplus production provided the bases for the emergence of independent states with fluid territorial boundaries over which disputes frequently arose.

The rudimentary administrative system headed by tribal chieftains was transformed by a number of regional republics or hereditary monarchies that devised ways to appropriate revenue and to conscript labor for expanding the areas of settlement and agriculture farther east and south, beyond the Narmada River. These emergent states collected revenue through officials, maintained armies, and built new cities and highways. By 600 B.C., sixteen such territorial powers--including the Magadha, Kosala, Kuru, and Gandhara--stretched across the North India plains from modern-day Afghanistan to Bangladesh. The right of a king to his throne, no matter how it was gained, was usually legitimized through elaborate sacrifice rituals and genealogies concocted by priests who ascribed to the king divine or superhuman origins.

The victory of good over evil is epitomized in the epic Ramayana (The Travels of Rama, or Ram in the preferred modern form), while another epic, Mahabharata (Great Battle of the Descendants of Bharata), spells out the concept of dharma and duty. More than 2,500 years later, Mohandas Karamchand (Mahatma) Gandhi, the father of modern India, used these concepts in the fight for independence (see Mahatma Gandhi, this ch.). The Mahabharata records the feud between Aryan cousins that culminated in an epic battle in which both gods and mortals from many lands allegedly fought to the death, and the Ramayana recounts the kidnapping of Sita, Rama's wife, by Ravana, a demonic king of Lanka (Sri Lanka), her rescue by her husband (aided by his animal allies), and Rama's coronation, leading to a period of prosperity and justice. In the late twentieth century, these epics remain dear to the hearts of Hindus and are commonly read and enacted in many settings. In the 1980s and 1990s, Ram's story has been exploited by Hindu militants and politicians to gain power, and the much disputed Ramjanmabhumi, the birth site of Ram, has become an extremely sensitive communal issue, potentially pitting Hindu majority against Muslim minority (see Public Worship, ch. 3 Political Issues, ch. 8).

The Mauryan Empire

By the end of the sixth century B.C., India's northwest was integrated into the Persian Achaemenid Empire and became one of its satrapie 100s. Thishis integration marked the beginning of administrÍÍÍÍative contacts between Central Asia and India.

Although Indian accounts to a large extent ignored Alexander the Great's Indus campaign in 326 B.C., Greek writers recorded their impressions of the general conditions prevailing in South Asia during this period. Thus, the year 326 B.C. provides the first clear and historically verifiable date in Indian history. A two-way cultural fusion between several Indo-Greek elements--especially in art, architecture, and coinage--occurred in the next several hundred years. North India's political landscape was transformed by the emergence of Magadha in the eastern Indo-Gangetic Plain. In 322 B.C., Magadha, under the rule of Chandragupta Maurya, began to assert its hegemony over neighboring areas. Chandragupta, who ruled from 324 to 301 B.C., was the architect of the first Indian imperial power--the Mauryan Empire (326-184 B.C.)--whose capital was Pataliputra, near modern-day Patna, in Bihar.

Situated on rich alluvial soil and near mineral deposits, especially iron, Magadha was at the center of bustling commerce and trade. The capital was a city of magnificent palaces, temples, a university, a library, gardens, and parks, as reported by Megasthenes, the third-century B.C. Greek historian and ambassador to the Mauryan court. Legend states that Chandragupta's success was due in large measure to his adviser Kautilya, the Brahman author of the Arthashastra (Science of Material Gain), a textbook that outlined governmental administration and political strategy. There was a highly centralized and hierarchical government with a large staff, which regulated tax collection, trade and commerce, industrial arts, mining, vital statistics, welfare of foreigners, maintenance of public places including markets and temples, and prostitutes. A large standing army and a well-developed espionage system were maintained. The empire was divided into provinces, districts, and villages governed by a host of centrally appointed local officials, who replicated the functions of the central administration.

Ashoka, grandson of Chandragupta, ruled from 269 to 232 B.C. and was one of India's most illustrious rulers. Ashoka's inscriptions chiseled on rocks and stone pillars located at strategic locations throughout his empire--such as Lampaka (Laghman in modern Afghanistan), Mahastan (in modern Bangladesh), and Brahmagiri (in Karnataka)--constitute the second set of datable historical records. According to some of the inscriptions, in the aftermath of the carnage resulting from his campaign against the powerful kingdom of Kalinga (modern Orissa), Ashoka renounced bloodshed and pursued a policy of nonviolence or ahimsa, espousing a theory of rule by righteousness. His toleration for different religious beliefs and languages reflected the realities of India's regional pluralism although he personally seems to have followed Buddhism (see Buddhism, ch. 3). Early Buddhist stories assert that he convened a Buddhist council at his capital, regularly undertook tours within his realm, and sent Buddhist missionary ambassadors to Sri Lanka.

Contacts established with the Hellenistic world during the reign of Ashoka's predecessors served him well. He sent diplomatic-cum-religious missions to the rulers of Syria, Macedonia, and Epirus, who learned about India's religious traditions, especially Buddhism. India's northwest retained many Persian cultural elements, which might explain Ashoka's rock inscriptions--such inscriptions were commonly associated with Persian rulers. Ashoka's Greek and Aramaic inscriptions found in Kandahar in Afghanistan may also reveal his desire to maintain ties with people outside of India.

After the disintegration of the Mauryan Empire in the second century B.C., South Asia became a collage of regional powers with overlapping boundaries. India's unguarded northwestern border again attracted a series of invaders between 200 B.C. and A.D. 300. As the Aryans had done, the invaders became "Indianized" in the proces 993 s of their conquest and settlement. Also, this period witnessed remarkable intellectual and artistic achievements inspired by cultural diffusion and syncretism. The Indo-Greeks, or the Bactrians, of the northwest contributed to the development of numismatics they were followed by another group, the Shakas (or Scythians), from the steppes of Central Asia, who settled in western India. Still other nomadic people, the Yuezhi, who were forced out of the Inner Asian steppes of Mongolia, drove the Shakas out of northwestern India and established the Kushana Kingdom (first century B.C.-third century A.D.). The Kushana Kingdom controlled parts of Afghanistan and Iran, and in India the realm stretched from Purushapura (modern Peshawar, Pakistan) in the northwest, to Varanasi (Uttar Pradesh) in the east, and to Sanchi (Madhya Pradesh) in the south. For a short period, the kingdom reached still farther east, to Pataliputra. The Kushana Kingdom was the crucible of trade among the Indian, Persian, Chinese, and Roman empires and controlled a critical part of the legendary Silk Road. Kanishka, who reigned for two decades starting around A.D. 78, was the most noteworthy Kushana ruler. He converted to Buddhism and convened a great Buddhist council in Kashmir. The Kushanas were patrons of Gandharan art, a synthesis between Greek and Indian styles, and Sanskrit literature. They initiated a new era called Shaka in A.D. 78, and their calendar, which was formally recognized by India for civil purposes starting on March 22, 1957, is still in use.

Data as of September 1995