Gandhāra was an ancient region in the Peshawar basin in the far north-west of the ancient Indian subcontinent, corresponding to present-day north-west Pakistan and north-east Afghanistan. The center of the region was at the confluence of the Kabul and Swat rivers, bounded by the Suleiman Mountains on the west and the Indus River on the east. The Safed Koh mountains separated it from the Kohat region to the south. This being the core area of Gandhara, the cultural influence of “Greater Gandhara” extended across the Indus river to the Taxila region and westwards into the Kabul and Bamiyan valleys in Afghanistan, and northwards up to the Karakoram range.During the Achaemenid period and Hellenistic period, its capital city was Pushkalavati Later the capital city was moved to Peshawar by the Kushan emperor Kanishka the Great in about 127 AD.
Gandhara’s existence is attested since the time of the Rigveda (c. 1500 – c. 1200 BC), as well as the Zoroastrian Avesta, which mentions it as Vaēkərəta, the sixth most beautiful place on earth created by Ahura Mazda. Gandhara was one of sixteen mahajanapadas (large conglomerations of urban and rural areas) of ancient India mentioned in Buddhist sources such as Anguttara Nikaya. Gandhara was conquered by the Achaemenid Empire in the 6th century BC. Conquered by Alexander the Great in 327 BC, it subsequently became part of the Maurya Empire and then the Indo-Greek Kingdom. The region was a major centre for Greco-Buddhism under the Indo-Greeks and Gandharan Buddhism under later dynasties. It was also a central location for the spread of Buddhism to Central Asia and East Asia. It was also a center of Hinduism.
Famed for its local tradition of Gandhara (Greco-Buddhist) Art, Gandhara attained its height from the 1st century to the 5th century under the Kushan Empire. Gandhara “flourished at the crossroads of Asia,” connecting trade routes and absorbing cultural influences from diverse civilizations; Buddhism thrived until the 8th or 9th centuries, when Islam first began to gain sway in the region.Pockets of Buddhism persisted in Pakistan’s Swat Valley until the 11th century.
The Persian term Shahi is used by historian Al-Biruni to refer to the ruling dynasty that took over from the Kabul Shahi and ruled the region during the period prior to Muslim conquests of the 10th and 11th centuries. After it was conquered by Mahmud of Ghazni in 1001 AD, the name Gandhara disappeared. During the Muslim period, the area was administered from Lahore or from Kabul. During Mughal times, it was an independent district which included the Kabul province.
Athens coin (c. 500/490–485 BC) discovered in Pushkalavati. This coin is the earliest known example of its type to be found so far east. Such coins were circulating in the area as currency, at least as far as the Indus, during the reign of the Achaemenids.
The main Vedic tribes remaining in the Indus Valley by 550 BC were the Kamboja, Sindhu, Taksas of Gandhara, the Madras and Kathas of the River Chenab, Mallas of the River Ravi and Tugras of the River Sutlej. These several tribes and principalities fought against one another to such an extent that the Indus Valley no longer had one powerful Vedic tribal kingdom to defend against outsiders and to wield the warring tribes into one organized kingdom. The area was wealthy and fertile, yet infighting led misery and despair. King Pushkarasakti of Gandhara was engaged in power struggles against his local rivals and as such the Khyber Pass remained poorly defended. King Darius I of the Achaemenid Empire took advantage of the opportunity and planned for an invasion. The Indus Valley was fabled in Persia for its gold and fertile soil and conquering it had been a major objective of his predecessor Cyrus The Great. In 542 BC, Cyrus had led his army and conquered the Makran coast in southern Balochistan. However, he is known to have campaigned beyond Makran (in the regions of Kalat, Khuzdar, Panjgur) and lost most of his army in the Gedrosian Desert (speculated today as the Kharan Desert).
Gandhara satrapy, established 518 BC with its capital at Pushkalavati (Charsadda). Gandhara Satrapy was established in the general region of the old Gandhara grave culture, in what is today Khyber Pakhtunkhwa. During Achaemenid rule, the Kharosthi alphabet, derived from the one used for Aramaic (the official language of Achaemenids), developed here and remained the national script of Gandhara until 200 AD.
Gandhara Kingdom/Takshila in Punjab was conquered by the Achaemenid empire in 518 BC. During this time, King Pushkarasakti, a contemporary of Emperor Bimbisara (558–491 BC) of the Magadha empire of Haryanka dynasty, was the king of Gandhara. King Pushkarasakti was engaged in power struggles against his local rivals. The Achaemenids under Darius penetrated to the region in 516 BC and annexed other parts of modern-day Punjab, Pakistan west to the Indus river and Sindh.
The inscription on Darius’ (521–486 BC) tomb at Naqsh-i-Rustam near Persepolis records Gadāra (Gandāra) along with Hindush (Hənduš, Sindh) in the list of satrapies. By about 380 BC the Persian hold on the region had weakened. Many small kingdoms sprang up in Gandhara. In 327 BC, Alexander the Great conquered Gandhara as well as the Indian satrapies of the Persian Empire. The expeditions of Alexander were recorded by his court historians and by Arrian (around 175 AD) in his Anabasis Alexandri and by other chroniclers many centuries after the event.
“Victory coin” of Alexander the Great, minted in Babylon c. 322 BC, following his campaigns in Bactria and the Indus Valley. Obverse: Alexander being crowned by Nike. Reverse: Alexander attacking king Porus on his elephant. Silver. British Museum.
In the winter of 327 BC, Alexander invited all the chieftains in the remaining five Achaemenid satraps to submit to his authority. Ambhi, then ruler of Taxila in the former Hindush satrapy complied, but the remaining tribes and clans in the former satraps of Gandhara, Arachosia, Sattagydia and Gedrosia rejected Alexander’s offer.
The first tribe they encountered were the Aspasioi tribe of the Kunar Valley, who initiated a fierce battle against Alexander, in which he himself was wounded in the shoulder by a dart. However, the Aspasioi eventually lost and 40,000 people were enslaved. Alexander then continued in a southwestern direction where he encountered the Assakenoi tribe of the Swat & Buner valleys in April 326 BC. The Assakenoi fought bravely and offered stubborn resistance to Alexander and his army in the cities of Ora, Bazira (Barikot) and Massaga. So enraged was Alexander about the resistance put up by the Assakenoi that he killed the entire population of Massaga and reduced its buildings to rubble. A similar slaughter then followed at Ora, another stronghold of the Assakenoi. The stories of these slaughters reached numerous Assakenians, who began fleeing to Aornos, a hill-fort located between Shangla and Kohistan. Alexander followed close behind their heels and besieged the strategic hill-fort, eventually capturing and destroying the fort and killing everyone inside. The remaining smaller tribes either surrendered or like the Astanenoi tribe of Pushkalavati (Charsadda) were quickly neutralized where 38,000 soldiers and 230,000 oxen were captured by Alexander. Eventually Alexander’s smaller force would meet with the larger force which had come through the Khyber Pass met at Attock. With the conquest of Gandhara complete, Alexander switched to strengthening his military supply line, which by now stretched dangerously vulnerable over the Hindu Kush back to Balkh in Bactria.
After conquering Gandhara and solidifying his supply line back to Bactria, Alexander combined his forces with the King Ambhi of Taxila and crossed the River Indus in July 326 BC to begin the Archosia (Punjab) campaign. Alexander founded several new settlements in Gandhara, Punjab and Sindh. and nominated officers as Satraps of the new provinces: In Gandhara, Oxyartes was nominated to the position of Satrap by Alexander in 326 BC.
Maurya arrival to Gandhara
A monetary silver coin of the satrapy of Gandhara about 500–400 BC. Obv: Gandhara symbol representing 6 weapons with one point between two weapons; At the bottom of the point, a hollow moon. Rev: Empty. Dimensions: 14 mm Weight: 1.4 g.
Chandragupta Maurya, the founder of the Mauryan dynasty, is said to have lived in Taxila when Alexander captured the city. According to tradition, he trained under Kautilya, who remained his chief adviser throughout his reign. Supposedly using Gandhara and Vahika as his base, Chandragupta led a rebellion against the Magadha Empire and ascended the throne at Pataliputra in 321 BC. However, there are no contemporary Indian records of Chandragupta Maurya and almost all that is known is based on the diaries of Megasthenes, the ambassador of Seleucus at Pataliputra, as recorded by Arrian in his Indika. Ambhi hastened to relieve Alexander of his apprehension and met him with valuable presents, placing himself and all of his forces at his disposal. Alexander not only returned Ambhi his title, and the gifts, but he also presented him with a wardrobe of: “Persian robes, gold and silver ornaments, 30 horses and 1000 talents in gold”. Alexander was emboldened to divide his forces, and Ambhi assisted Hephaestion and Perdiccas in constructing a bridge over the Indus where it bends at Hund (Fox 1973), supplied their troops with provisions, and received Alexander himself, and his whole army, in his capital city of Taxila, with every demonstration of friendship and the most liberal hospitality.
On the subsequent advance of the Macedonian king, Taxiles accompanied him with a force of 5000 men and took part in the battle of the Hydaspes River. After that victory he was sent by Alexander in pursuit of Porus, to whom he was charged to offer favourable terms, but narrowly escaped losing his life at the hands of his old enemy. Subsequently, however, the two rivals were reconciled by the personal mediation of Alexander; and Taxiles, after having contributed zealously to the equipment of the fleet on the Hydaspes, was entrusted by the king with the government of the whole territory between that river and the Indus. A considerable accession of power was granted him after the death of Philip (son of Machatas); and he was allowed to retain his authority at the death of Alexander himself (323 BC), as well as in the subsequent partition of the provinces at Triparadisus, 321 BC. Later Ambhi was deposed and killed by Chandragupta Maurya, emperor of the Mauryan Empire. Gandhara was acquired from the Greeks by Chandragupta Maurya.
After a battle with Seleucus Nicator (Alexander’s successor in Asia) in 305 BC, the Mauryan Emperor extended his domain up to and including present Southern Afghanistan. With the completion of the Empire’s Grand Trunk Road, the region prospered as a center of trade. Gandhara remained a part of the Mauryan Empire for about a century and a half.
Ashoka, the grandson of Chandragupta, was one of the greatest Indian rulers. Like his grandfather, Ashoka also started his career in Gandhara as a governor. Later he became a Buddhist and promoted Buddhist Dharma and amongst other things, a vegetarian diet and he forbid the killing of any animal, either domestic and wild, in his empire. He built many stupas in Gandhara. Mauryan control over the northwestern frontier, including the Yonas, Kambojas, and the Gandharas, is attested from the Rock Edicts left by Ashoka. According to one school of scholars, the Gandharas and Kambojas were cognate people. It is also contended that the Kurus, Kambojas, Gandharas and Bahlikas were cognate people and all had Iranian affinities, or that the Gandhara and Kamboja were nothing but two provinces of one empire and hence influencing each other’s language. However, the local language of Gandhara is represented by Panini’s conservative bhāṣā (“language”), which is entirely different from the Iranian (Late Avestan) language of the Kamboja that is indicated by Patanjali’s quote of Kambojan śavati ‘to go’ (= Late Avestan šava(i)ti)
The Parthian dynasty fell about 75 to another group from Central Asia. The Kushans, known as Yuezhi in China (argued by some[who?] to be ethnically Asii) moved from Central Asia to Bactria, where they stayed for a century. Around 75, one of their tribes, the Kushan (Kuṣāṇa), under the leadership of Kujula Kadphises gained control of Gandhara and other parts of what is now Pakistan.
The Kushan period is considered the Golden Period of Gandhara. Peshawar Valley and Taxila are littered with ruins of stupas and monasteries of this period. Gandharan art flourished and produced some of the best pieces of sculpture from the Indian subcontinent. Many monuments were created to commemorate the Jatakas.
Gandhara’s culture peaked during the reign of the great Kushan king Kanishka the Great (128–151). The cities of Taxila (Takṣaśilā) at Sirsukh and Peshawar were built. Peshawar became the capital of a great empire stretching from Gandhara to Central Asia. Kanishka was a great patron of the Buddhist faith; Buddhism spread to Central Asia and the Far East across Bactria and Sogdia, where his empire met the Han Empire of China. Buddhist art spread from Gandhara to other parts of Asia. Under Kanishka, Gandhara became a holy land of Buddhism and attracted Chinese pilgrims eager to view the monuments associated with many Jatakas.
In Gandhara, Mahayana Buddhism flourished and Buddha was represented in human form. Under the Kushans new Buddhists stupas were built and old ones were enlarged. Huge statues of the Buddha were erected in monasteries and carved into the hillsides. Kanishka also built a great 400-foot tower at Peshawar. This tower was reported by Chinese monks Faxian, Song Yun, and Xuanzang who visited the country. This structure was destroyed and rebuilt many times until it was finally destroyed by Mahmud of Ghazni in the 11th century.
After the fall of the Sassanid Empire to the Arabs in 644, today’s Afghanistan region and Gandhara came under pressure from Muslims. But they failed to extend their empire to Gandhara. Gandhara was first ruled by local kings who later expanded their kingdom onto an empire.
Gandhara was ruled from Kabul by Kabulshahi for next 200 years. Sometime in the 9th century the Kabul Shahi replaced the Shahi. Based on various Muslim records it is estimated this occurred in 870. According to Al-Biruni (973–1048), Kallar, a Brahmin minister of the Kabulshahi, founded the Shahi dynasty in 843. The dynasty ruled from Kabul, later moved their capital to Udabhandapura. They built great temples all over their kingdoms. Some of these buildings are still in good condition in the Salt Range of the Punjab.
Jayapala was the last great king of this dynasty. His empire extended from west of Kabul to the river Sutlej. However, this expansion of Gandhara kingdom coincided with the rise of the powerful Ghaznavid Empire under Sabuktigin. Defeated twice by Sabuktigin and then by Mahmud of Ghazni in the Kabul valley, Jayapala gave his life on a funeral pyre. Anandapala, a son of Jayapala, moved his capital near Nandana in the Salt Range. In 1021 the last king of this dynasty, Trilochanapala, was assassinated by his own troops which spelled the end of Gandhara. Subsequently, some Shahi princes moved to Kashmir and became active in local politics.
The city of Kandahar in Afghanistan is said to have been named after Gandhara. According to H.W. Bellow, an emigrant from Gandhara in the 5th century brought this name to modern Kandahar. Faxian reported that the Buddha’s alms-bowl existed in Peshawar Valley when he visited around 400 (chapter XII). In 1872 Bellow saw this huge begging bowl (seven feet in diameter) preserved in the shrine of Sultan Wais outside Kandahar. When Olaf Caroe wrote his book in 1958 (Caroe, pp. 170–171), this relic was reported to be at Kabul Museum. The present status of this bowl is unknown.
Now in the following times no Muslim conqueror passed beyond the frontier of Kâbul and the river Sindh until the days of the Turks, when they seized the power in Ghazna under the Sâmânî dynasty, and the supreme power fell to the lot of Nâṣir-addaula Sabuktagin. This prince chose the holy war as his calling, and therefore called himself al-Ghâzî (“the warrior/invader”). In the interest of his successors he constructed, in order to weaken the Indian frontier, those roads on which afterwards his son Yamin-addaula Maḥmûd marched into India during a period of thirty years and more. God be merciful to both father and son ! Maḥmûd utterly ruined the prosperity of the country, and performed there wonderful exploits, by which the Hindus became like atoms of dust scattered in all directions, and like a tale of old in the mouth of the people. Their scattered remains cherish, of course, the most inveterate aversion towards all Muslims. This is the reason, too, why Hindu sciences have retired far away from those parts of the country conquered by us, and have fled to places which our hand cannot yet reach, to Kashmir, Benares, and other places. And there the antagonism between them and all foreigners receives more and more nourishment both from political and religious sources.
During the closing years of the tenth and the early years of the succeeding century of our era, Mahmud the first Sultan and Musalman of the Turk dynasty of kings who ruled at Ghazni, made a succession of inroads twelve or fourteen in number, into Gandhar – the present Peshawar valley – in the course of his proselytizing invasions of Hindustan.
Fire and sword, havoc and destruction, marked his course everywhere. Gandhar which was styled the Garden of the North was left at his death a weird and desolate waste. Its rich fields and fruitful gardens, together with the canal which watered them (the course of which is still partially traceable in the western part of the plain), had all disappeared. Its numerous stone built cities, monasteries, and topes with their valuable and revered monuments and sculptures, were sacked, fired, razed to the ground, and utterly destroyed as habitations.
Mahāyāna Pure Land sutras were brought from the Gandhāra region to China as early as 147 AD, when the Kushan monk Lokakṣema began translating some of the first Buddhist sutras into Chinese. The earliest of these translations show evidence of having been translated from the Gāndhārī language.Lokakṣema translated important Mahāyāna sūtras such as the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, as well as rare, early Mahāyāna sūtras on topics such as samādhi, and meditation on the Buddha Akṣobhya. Lokaksema’s translations continue to provide insight into the early period of Mahāyāna Buddhism. This corpus of texts often includes and emphasizes ascetic practices and forest dwelling, and absorption in states of meditative concentration.
Paul Harrison has worked on some of the texts that are arguably the earliest versions we have of the Mahāyāna sūtras, those translated into Chinese in the last half of the second century AD by the Indo-Scythian translator Lokakṣema. Harrison points to the enthusiasm in the Lokakṣema sūtra corpus for the extra ascetic practices, for dwelling in the forest, and above all for states of meditative absorption (samādhi). Meditation and meditative states seem to have occupied a central place in early Mahāyāna, certainly because of their spiritual efficacy but also because they may have given access to fresh revelations and inspiration.
Some scholars believe that the Mahāyāna Longer Sukhāvatīvyūha Sūtra was compiled in the age of the Kushan Empire in the 1st and 2nd centuries AD, by an order of Mahīśāsaka bhikṣus which flourished in the Gandhāra region.However, it is likely that the longer Sukhāvatīvyūha owes greatly to the Mahāsāṃghika-Lokottaravāda sect as well for its compilation, and in this sutra there are many elements in common with the Lokottaravādin Mahāvastu. There are also images of Amitābha Buddha with the bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta which were made in Gandhāra during the Kushan era.
The Mañjuśrīmūlakalpa records that Kaniṣka of the Kushan Empire presided over the establishment of the Mahāyāna Prajñāpāramitā teachings in the northwest. Tāranātha wrote that in this region, 500 bodhisattvas attended the council at Jālandhra monastery during the time of Kaniṣka, suggesting some institutional strength for Mahāyāna in the north-west during this period. Edward Conze goes further to say that Prajñāpāramitā had great success in the north-west during the Kushan period, and may have been the “fortress and hearth” of early Mahāyāna, but not its origin, which he associates with the Mahāsāṃghika branch of Buddhism.
Gandhāra is noted for the distinctive Gandhāra style of Buddhist art, which shows influence of Parthian, Scythian, Roman, Graeco-Bactrian and local Indian influences from the Gangetic Valley. This development began during the Parthian Period (50 BC – 75 AD). The Gandhāran style flourished and achieved its peak during the Kushan period, from the 1st to the 5th centuries. It declined and was destroyed after the invasion of the White Huns in the 5th century. Siddhartha shown as a bejeweled prince (before the Sidhartha renounces palace life) is a common motif.
Stucco, as well as stone, were widely used by sculptors in Gandhara for the decoration of monastic and cult buildings.Stucco provided the artist with a medium of great plasticity, enabling a high degree of expressiveness to be given to the sculpture. Sculpting in stucco was popular wherever Buddhism spread from Gandhara – Afghanistan, Pakistan, India, Central Asia, and China.
Buddhist imagery combined with some artistic elements from the cultures of the Hellenistic world. An example is the youthful Buddha, his hair in wavy curls, similar to statutes of Apollo.
Sacred artworks and architectural decorations used limestone for stucco composed by a mixture of local crushed rocks (i.e. schist and granite which resulted compatible with the outcrops located in the mountains northwest of Islamabad.