Ancient India Notes 07

Significance of Satavahana

• Society: The Satavahanas, who controlled the Deccan for over three centuries (c. 1st century BCE to 3rd century CE), presented a complex social structure. Rulers, as per their inscriptions like the Nasik Prasasti of Gautami Balasri, proclaimed themselves as Brahmins and protectors of the chaturvarna (four-fold varna) system, positioning themselves as upholders of Vedic dharma. A distinctive feature was the use of metronymics, where rulers took names from their mothers’ lineage, such as Gautamiputra Satakarni (‘Satakarni, son of Gautami’) and Vasisthiputra Pulumayi (‘Pulumayi, son of Vasisthi’). Scholars like R.S. Sharma (in India’s Ancient Past, 2005) interpret this not as evidence of a matriarchal society but as a high status accorded to royal women, possibly stemming from political alliances through marriage with various local lineages. Despite these metronymics, the succession remained strictly patrilineal, passing from father to son. The society was also characterized by the assimilation of foreign groups like the Sakas, Yavanas, and Pahlavas, who were absorbed into the social fabric.

• Economy: The Satavahana economy was robust and agrarian-based, with paddy cultivation being particularly significant in the fertile deltas of the Krishna and Godavari rivers. Cotton production was also prominent. The Deccan region, rich in mineral resources, supported mining industries. Trade and crafts flourished, with guilds (shrenis) of artisans and merchants playing a pivotal role. The term ‘Gandhikas’, originally meaning perfumers, came to be used as a general term for traders or shopkeepers, indicating the diversification and prominence of commerce. A key economic driver was their control over the Dakshinapatha (southern trade route). They issued a large number of coins, primarily in lead and potin (an alloy of copper, zinc, tin, and lead), along with some copper and silver coins. The discovery of numerous Roman coins, particularly those of emperors Augustus and Tiberius, at sites in the Satavahana domain confirms a thriving trade relationship with the Roman Empire.

• Religion and Language: The Satavahanas were followers of Brahmanical traditions. Inscriptions and coins show their reverence for Vedic deities like Indra and Vasudeva, and later Puranic gods like Vishnu and Siva. They performed Vedic sacrifices such as the Ashvamedha and Rajasuya. Crucially, they initiated the practice of granting tax-free land (Brahmadeya and Devadana) to Brahmins and Buddhist monks. The earliest epigraphic evidence for such land grants in India is found in Satavahana inscriptions, such as the Naneghat inscription (1st century BCE). This practice had profound long-term implications for the Indian political and economic structure, eventually contributing to the rise of a feudal system. Despite their Brahminical leanings, they were highly tolerant and also patronized Buddhism, funding the construction of stupas and viharas, notably at Amaravati and Nagarjunakonda. The official language of their administration was Prakrit, and their inscriptions were written in the Brahmi script. The use of Sanskrit was minimal and largely confined to certain scholarly or religious circles.

• Administration: The Satavahana kingdom was organized into administrative divisions called Aharas, which were equivalent to modern districts. These were governed by officials known as Amatyas and Mahamatras, terms borrowed from Mauryan administration. At the village level, the headman was called Gaulmika, who was not only responsible for civil administration but also headed a small military regiment consisting of nine chariots, nine elephants, 25 horses, and 45 foot-soldiers. This combination of civil and military authority at the local level suggests a less centralized and more militaristic administrative character compared to the Mauryas.

• Art, Architecture, and Decline: The Satavahanas were great patrons of art and architecture. They perfected the art of rock-cut architecture in the Deccan, with magnificent Chaityas (prayer halls) and Viharas (monasteries) excavated at sites like Karle, Bhaja, and Kanheri. The Karle Chaitya is particularly renowned for its grand scale and intricate carvings. Under their patronage, a distinct school of sculpture, the Amaravati school, flourished in the lower Krishna-Godavari valley. Characterized by the use of white marble and dynamic, narrative sculptures depicting Jataka tales, this school had a significant influence on the art of Southeast Asia. The empire had two important capitals: Pratishthana (modern Paithan) in Maharashtra and Amaravati (Dhanyakataka) in Andhra Pradesh. By the early 3rd century CE, the empire fragmented due to internal weaknesses and external pressures, giving way to successor kingdoms like the Vakatakas in the northern Deccan, the Ikshvakus in the Krishna-Guntur region, and the Abhiras in Maharashtra.

Megalithic Age (c. 1200 - 400 BCE)

• Following the Neolithic phase in South India, a distinct culture known as the Megalithic culture emerged. It is primarily identified not through its settlements, which are rare, but through its elaborate burial practices.
• The term ‘megalith’ (from Greek: megas - great, lithos - stone) refers to burials that were marked by large stone structures. These included dolmenoid cists (box-shaped stone burial chambers), cairn-circles (heaps of stones surrounded by a circle of boulders), and menhirs (single standing stones). These burials were typically located outside settlement areas.
• Archaeological excavations of these megalithic sites, such as Adichanallur and Paiyampalli in Tamil Nadu and Hallur in Karnataka, have provided the first definitive evidence for the use of iron in South India. Grave goods include iron tools and weapons like arrowheads, spearheads, daggers, and sickles.
• A characteristic feature of these burials is the presence of a distinct pottery type known as Black and Red Ware (BRW).
• The assortment of artifacts found in the graves indicates a society that was transitioning towards agriculture but still relied heavily on hunting, gathering, and pastoralism. The number of tools for hunting and fighting (weapons) is significantly higher than agricultural implements.
• Despite this, evidence from sites like Paiyampalli shows the cultivation of cereals like rice and ragi, pointing to a mixed economy.
• This culture was widespread across peninsular India, with high concentrations in eastern Andhra Pradesh, Tamil Nadu, Karnataka, and the Vidarbha region of Maharashtra.
• The chiefdoms of the Cholas, Cheras, and Pandyas, mentioned in the 2nd and 13th Rock Edicts of Ashoka (c. 250 BCE), are believed by historians like K.A. Nilakanta Sastri (in A History of South India, 1955) to have emerged from the final phase of this megalithic culture, marking the transition from a pre-state to a state-level society.

Sangam Age (c. 300 BCE - 300 CE)

• Sangam Literature: The primary source for this period is a corpus of Tamil literature known as Sangam literature. According to later Tamil tradition, this literature was composed and compiled in three successive literary assemblies (Sangams or Muchchangam) held over centuries, under the patronage of the Pandya kings of Madurai.
  • First Sangam: Believed to have been held at ‘Then-Madurai’, its works are said to have been completely lost.
  • Second Sangam: Held at ‘Kapatapuram’, almost all its works have also perished, with the sole exception of Tolkappiyam, a seminal work on Tamil grammar and poetics attributed to Tolkappiyar.
  • Third Sangam: Held at the present-day Madurai, its works have largely survived and form the bulk of the Sangam corpus.
• Sangam literature is broadly classified into two groups:
  • Melkanakku (Eighteen Major Works): These are the older narrative texts, comprising the Ettutokai (Eight Anthologies) and the Pattuppattu (Ten Idylls). They focus on themes of Akam (love, interior) and Puram (war, public life, heroism).
  • Kilkanakku (Eighteen Minor Works): These are later, didactic texts that prescribe a code of conduct. The most famous among these is the Tirukkural by Tiruvalluvar.
• Post-Sangam Epics: Two of the most celebrated Tamil epics, Silappadikaram and Manimekalai, were composed in the post-Sangam period (c. 5th-6th centuries CE) but are set in the Sangam era and provide rich details about its society and culture.
  • Silappadikaram (The Tale of an Anklet): Written by Ilango Adigal, it narrates the tragic story of Kovalan, a merchant from Puhar; his virtuous wife, Kannagi; and the courtesan, Madhavi. It is a masterpiece that interweaves themes of love, betrayal, justice, and retribution, culminating in Kannagi’s apotheosis as a goddess of chastity.
  • Manimekalai (The Jewel Belt): Written by Sittalai Sattanar, this epic is a sequel to Silappadikaram. It follows the story of Manimekalai, the daughter of Kovalan and Madhavi, who renounces worldly life to become a Buddhist nun. The work is a strong proponent of Buddhist philosophy.
• Other Sources: Our knowledge of the Sangam age is supplemented by other sources, including:
  • Greco-Roman Accounts: Works like the anonymous Periplus of the Erythraean Sea (1st century CE), Pliny the Elder’s Natural History (77 CE), and Ptolemy’s Geography (c. 150 CE) provide invaluable details about the ports, trade routes, and commodities involved in the Indo-Roman trade.
  • Archaeology & Numismatics: Excavations at sites like Arikamedu (near Puducherry), Puhar (Kaveripattinam), and Kodumanal have unearthed Roman artifacts, pottery, and coins, corroborating the literary evidence of trade.
  • Epigraphy: Ashokan edicts mention the Muvendar as independent neighbours. Later, Tamil-Brahmi inscriptions from the 2nd century BCE onwards found in caves provide the names of kings and chiefs.

Cholas, Cheras and Pandyas (The Muvendar)

These three powerful chiefdoms, collectively known as the Muvendar (The Three Crowned Kings), dominated the political landscape of Sangam-era Tamilakam.

• The Cholas:

  • Territory: Central and northern parts of Tamil Nadu, with the Kaveri delta as their core region.
  • Capital: Uraiyur, famous for its cotton trade.
  • Port: Puhar (Kaveripattinam), a major centre of maritime trade.
  • Emblem: Tiger (Puli).
  • Rulers: An early king, Elara, is mentioned in the Sri Lankan chronicle Mahavamsa as having conquered the island in the 2nd century BCE. The most celebrated Sangam Chola king was Karikala. Sangam poems praise him for his victory in the Battle of Venni against a confederacy of Pandya, Chera, and eleven minor chieftains. He is credited with founding the port city of Puhar and constructing a 160-km-long embankment along the Kaveri river (the Kallanai or Grand Anicut, one of the world’s oldest water-regulation structures still in use), which boosted agriculture.

• The Cheras:

  • Territory: Modern-day Kerala and parts of western Tamil Nadu.
  • Capital: Vanji (or Karur).
  • Port: Muchiri (Muziris), a bustling port for Roman trade mentioned in the Periplus.
  • Emblem: Bow and Arrow (Vil).
  • Rulers: The earliest known king is Udiyanjeral. A prominent ruler was Nedunjeral Adan, who assumed the title Adhiraja. His son, Senguttuvan (the ‘Red’ or ‘Good’ Chera), is the most celebrated hero of Chera Sangam poetry. The epic Silappadikaram credits him with leading a victorious military expedition to North India, crossing the Ganga, and introducing the Pattini cult (worship of Kannagi as the ideal wife).

• The Pandyas:

  • Territory: The southernmost part of the Tamil country.
  • Capital: Madurai, the centre of the third Sangam.
  • Port: Korkai, renowned for its pearl fisheries.
  • Emblem: Fish (Meen).
  • Rulers: The Pandyas are first mentioned by the Greek ambassador Megasthenes (c. 300 BCE), who wrote of a kingdom ruled by a woman, perhaps alluding to a matrilineal tradition or a legend about a Pandya princess. A Pandya king, Nedunjeliyan I, features in Silappadikaram as the king who mistakenly ordered Kovalan’s execution and died of remorse. Another powerful ruler, Nedunjeliyan II, is eulogized in the Maduraikkanchi for his victory over a combined force of Cholas, Cheras, and other chieftains at the Battle of Talaiyalanganam.

The Economy in Sangam Age

• Tinai (Eco-zones): The Tolkappiyam provides a unique classification of the land into five distinct eco-zones (Tinai), each with its associated occupation, people, and culture. This reflects a deep understanding of geography and its influence on economic life.
  • Kurinji: Hilly tracts; occupation was hunting and gathering.
  • Mullai: Pastoral lands; occupation was cattle-rearing and animal husbandry.
  • Marudam: Fertile agricultural plains; occupation was settled farming.
  • Neithal: Coastal areas; occupation was fishing and salt-making.
  • Palai: Arid, infertile land; occupation was robbery and wayfaring.
• Agriculture and Trade: Agriculture was the primary occupation in the fertile Marudam lands. Major crops included rice (paddy), cotton, sugarcane, ragi, and spices like pepper, turmeric, cardamom, and cinnamon. Due to the non-perennial nature of most South Indian rivers, irrigation was crucial and was managed through tanks, reservoirs, and dams like the one built by Karikala. Both inland and foreign trade were highly developed. Terms like Vanigam (trade), Nigama (merchant guild), Umanar (salt merchants), and Sattu (mobile merchant caravans) appear frequently in the literature. Markets were known as Avanam.
• Indo-Roman Trade: The most significant economic feature was the flourishing maritime trade with the Roman Empire. Tamilakam had a massive trade surplus.
  • Exports: The primary export was black pepper, so prized in Rome that it was called Yavanapriya (dear to the Romans). Other exports included fine textiles (muslin from Uraiyur), pearls, ivory, silk, and precious stones like beryl.
  • Imports: In return, South India imported Roman gold and silver coins in huge quantities, wine, ceramics (Arretine ware), lead, and coral.
  • The discovery of monsoon winds around 45-47 CE by a Greek sailor named Hippalus dramatically reduced the sailing time between the Red Sea coast and the Indian west coast, further boosting this trade.
• State Revenue: The king’s revenue was primarily derived from land tax (customarily one-sixth of the produce), customs duties on trade, and tolls. A significant source of income was war booty, referred to as Irai.

Society and Religion

• Social Structure: While the Brahmanical varna system was known, especially in royal courts, it was not the primary basis of social stratification in wider society. The social structure was more fluid and was largely based on occupation and kinship groups (Kuti). The ruling class was the Arasar, and the wealthy land-owning peasants, who held significant social and political influence, were called Vellalar. The lowest strata, comprised of agricultural labourers, were known as Kadaisiyar. There were no strong prohibitions against inter-dining among different groups.
• Customs and Women: The warrior class held a high position of honor. A unique custom was the erection of memorial stones called Nadukal or Virakkal in memory of heroes who died in battle. These stones were worshipped as deities. The status of women was complex; while there were respected female poets like Avvaiyar and women owned property, the society was largely patriarchal. A form of Sati, called Tippayadal, is mentioned in some texts, but it appears to have been a voluntary act and not a widespread, obligatory custom.
• Religion: The religious landscape was a blend of indigenous and external traditions. The primary deity worshipped was Murugan (also called Seyon), the god of the Kurinji hills, who was later identified with the Puranic god Kartikeya/Subramaniya. Other deities like Mayon (Vishnu) and Vendan (Indra) were also worshipped. By the Sangam period, Brahmanism had made inroads, with kings performing Vedic sacrifices. Brahmins were respected as poets and advisors and received generous patronage. Jainism and Buddhism also found followers, especially among the merchant communities, as evidenced by the epics Silappadikaram (which has Jain undertones) and Manimekalai (which is explicitly Buddhist).

Prelims Pointers

• Satavahanas:
  • Rulers claimed to be Brahmins.
  • Used matronymics (e.g., Gautamiputra Satakarni) but succession was patrilineal.
  • Earliest epigraphic evidence of land grants to Brahmins and monks.
  • Official language: Prakrit; Script: Brahmi.
  • Administrative unit: Ahara.
  • Village headman with military duties: Gaulmika.
  • Mainly issued coins of lead and potin.
  • Capitals: Pratishthana (Paithan) and Amaravati (Dhanyakataka).
  • Patronized Amaravati school of art and rock-cut Chaityas (Karle, Bhaja).
• Megalithic Age:
  • Known for burials encircled by large stones.
  • First use of iron in South India.
  • Associated with Black and Red Ware (BRW) pottery.
  • Evidence of rice and ragi cultivation.
  • Important sites: Paiyampalli, Kodumanal, Adichanallur.
• Sangam Age:
  • Literary assemblies patronized by Pandya kings of Madurai.
  • Tolkappiyam: Earliest surviving Tamil grammar.
  • Silappadikaram: Written by Ilango Adigal.
  • Manimekalai: Written by Sittalai Sattanar.
  • Muvendar: Collective term for Cholas, Cheras, and Pandyas.
  • Cholas: Capital - Uraiyur; Port - Puhar; Emblem - Tiger; Famous King - Karikala.
  • Cheras: Capital - Vanji; Port - Muziris; Emblem - Bow; Famous King - Senguttuvan.
  • Pandyas: Capital - Madurai; Port - Korkai; Emblem - Fish; Famous King - Nedunjeliyan II.
  • Tinai: Five-fold division of land in Tolkappiyam.
  • Yavanapriya: Sanskrit term for black pepper, indicating its high demand by Romans (Yavanas).
  • Hippalus: Greek sailor credited with discovering the monsoon winds.
  • Nadukal / Virakkal: Memorial stones for heroes who died in battle.
  • Primary deity worshipped: Murugan.

Mains Insights

• Nature of Satavahana Polity: The Satavahana state represents a crucial transitional phase between the centralized Mauryan empire and the decentralized feudal polities of the post-Gupta era.

  • Debate: Was it a centralized empire or a loose confederation? Features like a common currency and administrative terms like Ahara suggest centralization. However, the practice of land grants (which created pockets of authority outside direct state control) and the combined civil-military role of the Gaulmika at the local level point towards a decentralized, proto-feudal structure. This system allowed for regional autonomy while maintaining overarching imperial control.
  • Role as a Bridge: The Satavahanas acted as a vital cultural and economic bridge between North and South India. They facilitated the transmission of North Indian political ideas, social norms (like the Varna system), and religious traditions (Buddhism and Brahmanism) into the Deccan and further south, while also assimilating local traditions.

• Sangam Age: Polity, Economy, and Society:

  • Polity - Chiefdoms, not Kingdoms: The polity of the Muvendar is best described as that of developed chiefdoms rather than full-fledged monarchical states. The king’s power was based on military prowess, kinship, and personal charisma, rather than a formal bureaucracy. Revenue was derived more from plunder (war booty) and tribute than from a systematic land tax system, which is a characteristic of chiefdoms.
  • Impact of Indo-Roman Trade: This trade was the engine of the Sangam economy. It led to the monetization of the economy, the rise of urban centers (ports like Puhar and Muziris), and the emergence of a wealthy merchant class. However, this over-reliance also made the economy vulnerable. The decline of the Roman Empire in the 3rd century CE directly contributed to the decline of these South Indian chiefdoms, as their primary source of wealth dried up.
  • Cultural Synthesis: Sangam society demonstrates a fascinating process of cultural synthesis. It retained strong indigenous Tamil traditions (e.g., Tinai concept, worship of Murugan, Nadukal stones) while simultaneously absorbing and adapting elements from North India, such as Brahmanical rituals, Buddhist and Jain philosophies, and the Sanskrit language. This resulted in a unique and vibrant cultural identity.

• Literary Sources and Historical Reconstruction: Sangam literature is an invaluable source, but it must be used with caution.

  • Strengths: It provides a rich, contemporary portrayal of the people’s lives, their social norms, economic activities, and political events.
  • Limitations: It is primarily heroic poetry (Puram) and love poetry (Akam), not historical chronicles. The accounts are often exaggerated eulogies of patrons (kings and chieftains) and may not be entirely factual. The chronology is also difficult to establish definitively. Therefore, historical reconstruction requires corroboration with external evidence from archaeology, epigraphy, and foreign accounts.