Book Title: Indian Antiquary Vol 52
Author(s): Richard Carnac Temple, Stephen Meredyth Edwardes, Krishnaswami Aiyangar
Publisher: Swati Publications
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84
THE INDIAN ANTIQUARY
If we now take into consideration the style of some of the sculptures, we must hold that the art of Kanishka is a Græco-Buddhist art so degenerated that it is impossible to place it in the first century A.D., Indeed, Sir John Marshall has dubbed the style of Kanishka rococo (The Cambridge History, vol. I, p. 648).
The period of Kanishka is therefore the first half of the second century, A.D.1 and he certainly did not found the Saka Era. Who then did found that Era? The oldest inscriptions unquestionably belonging to this Era are dated in the reign of Rudradâman and in the Saka year 52. The dynasty of Rudradâman was founded by his grandfather Chashṭana, and since Chashtana's grandson was reigning in Saka year 52, it is certain that the commencement of that Era took place in the time of Chashtana.
[APRIL, 1923
The most natural supposition of all is to admit that Chashtana was the founder of the dynasty and also the founder of the Era. Proceeding on this supposition, the history of India becomes quite clear. Thus, in the first half of the first century A.D. there existed a vast empire, that of Gondophares, which included, (1) the Pahlava kingdom of Eastern Irân, (2) the Yavana kingdom of Kabul, (3) the Saka kingdom of the Punjab, Rajputâna and Mahârâshtra. This empire fell about 60 A.D., and whilst the Kushânas got possession of the Panjab, the king of the Deccan, Gautamiputra Satakarni, destroyed the Sakas, Yavanas and Pahlavas, and seized Mahârâshtra, Kâthiâwâr and Mâlwâ. This is exactly what the celebrated inscription of Nâsik tells us (Ins. No. 2, Ep. Ind., vol. VII, p. 61): " Gautamîputra destroyed the Sakas, Yavanas, and Pahlavas and became king of Surâshtra, Akaravanti, etc." The above conquests of Ujjain and Kathiawâr by the king of the Deccan could only have been temporary. In 78 A.D. Chashtana became king of Mâlwâ and Surâshtra, and founded a new dynasty and a new era-the Saka Era.
BOOK-NOTICES.
SIKSHASAMUCCAYA, A COMPENDIUM OF BUDDHIST DOCTRINE. Compiled by Sântideva, chiefly from earlier Mahayana Sutras. Translated by the late Professor Cecil Bendall and Dr. W. H. D. Rouse, both of Cambridge. London, John Murray for Government of India, Indian Text Series: 1922.
In considering any Indian philosophical subject I like to get at the root meaning of the title, in this case, samuccaya. Samudcaya, or samuccaya, indicates a heaping together, collection, combination: in philosophy a joint production of knowledge, faith (with works), and meditation. The title of Sântideva's work, sikshasamuccaya, would in effect be a summary or code of the Doctrine of Combination.
As a general doctrine samuccaya has played an important part in Indian philosophy of the early middle ages or late antiquity-7th and 8th centuries A.D. and onwards. It would obviously fascinate the contemplative mind of the larger section of
philosophic Hindus. The Bhagavatas, Madhvas and Vishnusvamis all upheld the doctrine generally, viz., that to secure release-the Hindu form of salvation-it was necessary to combine religious duty with knowledge. In doing so they went beyond Sankara, who was satisfied with knowledge only, and their view had the full support of Ramanuja. All this shows how important the study of the Doctrine of Samuccaya is for a proper apprehension of modern philosophic Hinduism.
But the book before me takes it into Buddhism also. Śântideva was, with Candrakirti, one of the two shining lights of the philosophic (Madhyamaka School) Mahayana Buddhism of the 7th century A.D. His Bikehdeamuccaya is an excellent manual of the teaching of his school, though in a bulky form. It sets forth the ideal life of a Bodhisattva according to the Mahayana philosophy: the ideal of self-sacrifice for the benefit of the world through self-enlightenment. It teaches the general Doctrine of Combination to the full: faith in the form of
1 The inscription of Asvaghosha at Sarnath (Ep. Ind., vol. VIII, p. 171), which is dated in the year 40 has been specially studied by Mr. Arthur Venis. It would seem (JRAS., 1912, p. 702) that the inscription may also be dated in the year 209. If one may suppose that one of these two dates is in the Vikrama Era and the other in the Era of Kanishka, the year 151 A.D. (Vikrama Samvat 209) will be the year 40 of the Era of Kanishka, and the date of Kanishka will be 111 A.D.
2 That he ruled also in the Kâbul valley, which was probably annexed before his reign (p. 574), appears to be shown by the large numbers of his coins which were found on its ancient site by Masson (Cambridge History of India, vol. I, p. 577).
