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3.13: Conclusion

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    We have now passed through the long course of India’s ancient and early medieval history. We began with the onset of India’s Neolithic period in the seventh millennium BCE and saw how India’s first civilization—the Harappan Civilization (2600 – 1700 BCE)—emerged from it in the northwestern region of the subcontinent during the third millennium BCE.

    We then examined the long course of the Vedic Age (1700 – 600 BCE). As Harappan Civilization declined, Indo-Aryans migrated from Central Asia into northern India, bringing with them their Vedic religion, Sanskrit language, and pastoral and farming way of life. As they settled down on the Indo-Gangetic Plains and interacted with indigenous peoples, new political, social, and religious institutions formed. Over the course of several centuries, Aryan clan and tribal organization developed into kingdoms and oligarchies. Also, a simpler society composed of priests, warriors, and commoners evolved into a more complex society organized by varnas, the system of four hereditary social classes. Finally, the Vedic religion of the Brahmin priests evolved into Brahmanism, the earliest stage in the development of Hinduism.

    Next, we surveyed a transitional period in India’s history that began in the sixth century and lasted until 321 BCE. Sixteen major kingdoms and oligarchies with roots in the late Vedic Age fought for control over territory in northern India. The kingdom of Magadha dominated. Accompanying this time of warring states, India entered a second stage of urbanization, as towns and cities became a prominent feature of the north. Alongside the varnas, the caste system began to form, organizing Indian society into a much larger number of social groups based on occupation, residence, language, and religious beliefs. Lastly, new religious ideas were put forward by the Buddha (c. 563 – 480 BCE) to challenge the dominance of Brahmanism, and Buddhist monastic communities began to form.

    This transitional period ended when Chandragupta Maurya overthrew the last Magadhan dynasty in 321 BCE and established the Mauryan Empire (321 – 184 BCE). He and his successors built the first Indian state that included most of the subcontinent. Chandragupta’s grandson, King Ashoka (r. 268 – 232), is famed for having tried to rule this large realm according to Buddhist principles.

    We then saw how, for five centuries after the fall of the Mauryan Empire (c. 200 BCE – 300 CE), no one major power ruled India. The entire subcontinent saw instead a fairly rapid turnover of regional monarchies. Some developed along the Ganges River, while others, such as the Kushan Kingdom, were of Central Asian origins. Also, states such as the Satavahana Kingdom formed in southern India. Yet, in spite of the political instability, India was economically dynamic, as trade within and without the subcontinent flourished, and India was increasingly linked to other parts of the world in such networks of exchange as the Silk Road and Indian Ocean maritime trade. Lastly, new trends appeared in Buddhism and Hinduism, most notably a popular, devotional form of worship.

    Although India remained a mosaic of states during the period 300 – 600 BCE, historians recognize this time as distinct because the Gupta Empire (320 – 550 CE) included much of northern India and facets of Gupta period society and culture suggest that Indian civilization had matured and entered a classical age. One facet was individual achievements in literature, the arts, and sciences. But equally as important, the lives of all members of society were now being shaped and given meaning by a political pattern, social institutions, religious traditions, and a culture with a deep history. That political pattern included, for example, notions of kingship and the king’s dharma, as well as political hierarchy. Social institutions included the patriarchal family, varna and caste, and commercial associations in cities and towns. As for religious traditions, we have focused on the development of Hinduism and Buddhism and how they shaped the religious landscape with their long literary and scriptural traditions, notions of dharma, and monastic and temple life.

    We ended this chapter by introducing early medieval India (c. 600 – 1300 BCE). The political scene remained one of powerful regional states, each with their unique local histories and traditions. The methods by which kings established relations with neighboring rulers and within their own lands has been described as Indian feudalism. Some kings, like the Cholas, buttressed their power by claiming to rule according to Hindu notions of dharma, by, for instance, building large Hindu temples and patronizing the Brahmins. Finally, during these centuries, Islamic rule, communities, and religion entered the South Asian landscape, changing the course of India’s history.

    This page titled 3.13: Conclusion is shared under a CC BY-SA license and was authored, remixed, and/or curated by George Israel (University System of Georgia via GALILEO Open Learning Materials) .