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20 Facts about Kanishka: Exploring the Legacy of the Kushan Empire

User:World Imaging , CC BY-SA 3.0 , via Wikimedia Commons

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1. kanishka was a king of the kushan empire from around 127-150 ce.

2. The Kushan Empire Stretched Across Parts of Modern-day Afghanistan, Pakistan, and Northern India

3. kanishka ruled from two capitals, purushapura and mathura, 4. he is considered one of the greatest kushan kings, 5. kanishka embraced buddhism and convened the fourth buddhist council in kashmir.

Ambrose Dudley , Public domain, via Wikimedia Commons

6. The Gandhara School of Art Flourished under Kanishka

7. he was a great patron of the arts, culture, and science, 8. trade flourished under the kushans with connections to rome, persia and china.

Cleveland Museum of Art , CC0, via Wikimedia Commons

9. The Empire Introduced the Sassanian-Sogdian Pantheon, Kharoshti Script and Brahmi Script

10. kanishka’s reign was very prosperous, 11. the empire declined after his death due to pressures from the sassanian empire.

Anthony Huan , CC BY-SA 2.0 , via Wikimedia Commons

12. Kanishka is Featured on Several Ancient Coins Found in Archaeological Sites

13. kanishka’s religious affiliation has been controversial, 14. construction of stupas and viharas increased during kanishka’s time, 15. mathura became a major hub for artistic production under kanishka, 16. kanishka’s rule cemented kushan dominance in the western corridors of the silk road, 17. his greatest military campaign was against the chinese han dynasty, 18. the rabatak inscription contains vital historical information about kanishka.

Afghanistan in the Early 1960s , CC BY-SA 2.0 , via Wikimedia Commons

19. Kanishka Promoted a Syncretic Blend of Greek, Persian, Indian and Central Asian Culture

20. the emperor is an important figure in central asian history and ancient indian kingship.

Classical Numismatic Group, Inc. http://www.cngcoins.com , CC BY-SA 2.5 , via Wikimedia Commons

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• Indian History /

Kanishka: Ruler of the Kushan Dynasty

• Updated on  
• Feb 3, 2024

Kanishka was an influential and renowned king from the Kushan dynasty who ruled over a vast empire in ancient India. His reign which spanned from around 127 to 151 CE, had a significant impact on the socio-political, religious and cultural aspects of the region. This article delves into the life and achievements of Kanishka, highlighting his contributions and influence during his rule.

Table of Contents

• 1 The Rise of Kanishka
• 2 Kanishka’s Contributions
• 3 Facts about Kanishka
• 4 Legacy Of The Ruler

The Rise of Kanishka

Kanishka ascended the throne of the Kushan Empire after succeeding his father, Vima Kadphises. Under his leadership, the empire expanded significantly encompassing regions from present-day India, Pakistan, Afghanistan, and parts of Central Asia. His military campaigns helped extend the empire’s boundaries and consolidate his power.

Also Read – Gautam Buddha: Real Name, Life and Teachings

Kanishka’s Contributions

1. Promotion of Buddhism – Kanishka is believed to be a patron of Buddhism. He convened the Fourth Buddhist Council in Kashmir, bringing together scholars and monks to discuss and preserve Buddhist scriptures. This council led to the compilation of texts and the spread of Buddhism throughout his empire.

2. Trade and Commerce – His empire was strategically located along the Silk Road, which helped in facilitating trade and commerce for the dynasty. The Silk Road served as a crucial route for the exchange of goods, ideas and culture between the East and the West. Kanishka’s support for trade and infrastructure development helped in the economic growth and prosperity of his empire.

3. Coinage and Monetary System – Kanishka introduced a standardized coinage system, which standardized the weight and purity of coins in his empire. These coins were known as “Kanishka coins,” and featured Greek, Roman, and Indian elements. His uniform monetary system contributed to the stability of the economy and facilitated trade with other regions.

4 . Art and Architecture – During Kanishka’s reign, the arts and architecture flourished. He built numerous Buddhist stupas, monasteries and sculptures, showcasing the blend of Greco-Bactrian and Indian artistic styles. The Gandhara and Mathura School of Art is influenced by Kanishka’s patronage.

5. Construction of Kanishka Stupa – Kanishka’s most notable architectural feat was the construction of the Kanishka Stupa in Peshawar, Pakistan. This grand monument is believed to be one of the tallest stupas in the ancient world and served as a sacred site for Buddhist pilgrims. 

Also Read – What are the Noble Eight-Fold Paths of Buddhism?

Facts about Kanishka

• He is believed to be the originator of the 78 AD, Saka Era.
• Kanishka instituted the 4th Buddhist Council and convened the Council in Kashmir at Kundalvana.
• It was during his rule, that Mahayana and Hinayana Buddhism were differentiated.
• During his tenure, scholars like Asvaghosa, Vasumitra, Charaka, Parsva, Nagarjuna, etc contributed and thrived to literary heights.
• He also conquered regions of China and was responsible for spreading Buddhism in China. 

Legacy Of The Ruler

Kanishka’s reign left a lasting impact on the regions under his rule. His promotion of Buddhism helped establish it as a prominent religion in Central Asia, influencing the religious beliefs of subsequent generations. The Mathura School of Art, which was influenced by Kanishka’s royal patronage, became a significant artistic centre, leaving behind a rich artistic legacy. 

Furthermore, his inclusion of Greek, Roman, Iranian and Indian elements in his coinage system reflects the multicultural and cosmopolitan nature of his empire. This cultural exchange and integration formed the stone of the future development of Central and South Asia.

Also Read – Buddhist Education System: Features, Role & Merits

Kanishka was a legendary king of ancient India and remains an iconic figure whose contributions continue to be acknowledged and revered. His support for Buddhism, patronage of art and architecture, promotion of trade and establishment of a standardized coinage system highlight his visionary leadership and enduring influence.

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That’s all about the Kushan ruler Kanishka! If you want to know more about topics like this, then visit our general knowledge page! Alternatively, you can also read our blog on general knowledge for competitive exams !

Rajshree Lahoty

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The Great Buddhist Emperors of Asia

by Shibani Dutta | 2018 | 86,618 words

This study deals with the patronage of Buddhism in Asia by the ruling powers and nobility. It further discusses in detail the development of Buddhism under the patronage of the royal dynasties in the religious history of Asia right from the time of 3rd century B.C. (i.e., the reign of Ashoka) to the reign of Kublai Khan in 13th century A.C....

Chapter 2c - Kanishka as a Buddhist King (Circa 78 A.C.–101 A.C.)

Kanishka the great, was an emperor of the Kushana dynasty, ruling a, vast empire in the 2nd century. His empire extended from Bacteria to large parts of northern India and he was famous for his military, political and spiritual achievements. The main capital of his empire was located at Purushpur ( Peshawar in present-day north-western Pakistan) with regional capitals at the locations of the modern city of Takshashila in present Pakistan, Begram in present Pakistan, Begram in present Afganistan and Mathura in present India .

Kanishka belonged to Kushana race of Yuezhi ethnicity. He used an Eastern Iranian branch of Indo-European language known as Bactrian (called “apia”, i.e. “ Aryan ” in the Rabatak inscription. This language appears in Greek script in his various inscriptions. It is, of course, not certain what language the Kushana originally spoke. It was possibly some form of Tokharian. The “Aryan” language of inscriptions was Middle Iranian language, possibly the one spoken “ Arya ” or “Ariana” (the region around modern Herat) and was, therefore, quite possibly unrelated to the original language of the Kushanas (or the Yuezhi), but adopted by them to facilitate communication with local people.

Kanishka was the successor of Vima Kadphises , as demonstrated by an impressive genealogy of the Kushana kings , known as the Rabatak inscription. The connection of Kanishka with other Kushana rulers is described in the Rabatak inscription as Kanishka makes the list of the king who ruled up to his time, Kujula Kadphises as his greatgrandfather, Vima Taktu as his grandfather, Vima Kadphises as his father and Kanishka himself.

A number of legends about Kanishka, a great patron of Buddhism were preserved in Buddhist religious traditions. Along with the Indian Kings Ashoka and Harshvardhana, and the Indo-Greek King Menander. I ( Milinda ), he is considered by Buddhists to have been one of the greatest Buddhist kings. Ven. monk Parshva , great poet Ven. Ashvaghosha and a great Buddhist philosopher Vasumitra were the products of the era of Kanishka, (Circa 78 A.C.. 101-120 A.C). Buddhism spread successfully to Central Asia and West Asia during this important era in the history of Buddhist rulers.

Around middle of 3rd century before Christ, some nomadic and pastoral kind of tribes moved from Central Asia to the South and the West. They might have moved for the purpose of migration or in search of new fodder and pastoral fields and forest for their herds of cattle. These people who had left their home-land for ever spread rapidly in Bacterian states of the Greek empire. The people belonging to these nomadic tribes were known as Shakas . After crossing the river Himalden, they reached seesthan. This landmass was situated to the West of Gandhar which was known as Shaksthan or the land of Shakas. The Shakas settled firmly also in Saurashtra or Katheswar and Gujrat. Later on, they [1] spread up to Takshashila and Mathura.

One of the caravans of these nomadic tribes went to Bacteria and the Kushanas, another branch of this nomadic family , crossed over the Hindu Kush mountain range. This group of people under the leadership of Cadphise-I whom Chinese historical records describe as Chuichi reached Punjab around 48 A.C. Cadphise-II defeated several Indo- Greek and Persian princes on the border areas and thus became the ruler of north-western provinces. Many coins of this period have been found in this region. It is said that these wins were minted in memory of coronation [2] of Cadphise-II.

Kanishka (78-101 or 120 A.C) whose kingdom extended up to Pataliputra and Buddha Gaya in the east was the greatest of all the rulers from the Kushana royalty. He ruled Kabul, Kashmir and north India, may be up to river Narmada from his capital at Purushpur (Peshawar). He was forced to while away time and energy in order to improve the political situation in Palmir plateau. After the death of Chinese general, Panchau (102 A.C). Kanishka annexed Kashgar , Khotan , Yarkand to his empire (now in Chinese Turkistan). Thus Buddhism entered for the first time in China and spread [3] there.

After capturing Kashgar, Yarkand or Khotan, Kanishka came near Rome and established relations with them. He controlled the great trade route that lay between Bactrias , the capital of Bacteria and Kashgar, and then passed on to China. This was the very route through which Chinese silk used to be transported to Rome where it was in great demand. Kanishka had friendly relations with the Roman empire He minted gold coins, in imitation of the Roman coins. It is said that he accepted the Roman honorific or title [4] “Caesar.”

In the beginning Kanishka had no regard for Buddhism. He did not believe even in the law of “ Kamma - Phala ” But the blood-shed in the battles of Kashgar, Yarkand and Khotan brought about a change in his attitude. He repented this heartless bloodshed and was later attracted towards Lord Buddha ’s path of peace.

We come across a story about how Kanishka was converted to Buddhism. One day when he went to a forest for hunting a white rabbit appeared before him. He chased the rabbit for some distance, but it disappeared all of a sudden. He saw a cowherd boy grazing his cows. The boy was standing near a three-foot high stupa which he himself had built. The king asked the boy, “What have you built?” In reply, the cowherd boy made Lord Buddha’s oracle. He told Kanishka, “He (Kanishka) was a future king, and he (boy) has come to inform the king to fulfill the words of the Buddha” Kanishka was very much pleased by the boy’s utterances. After this Kanishka embraced Buddhism. Later on, the king constructed a 400 foot-height chaitya in front of that [5] small stupa.

According to Huen Tsang, Kanishka studied Buddhist scriptures in depth. A Buddhist monk used to visit his palace everyday to teach him Buddhist ideals. The monk apprised the king about various religious sects and faiths, existing in India at that time. After knowing this, Kanishka was in great confusion and could not understand the essence of Buddhism. Afterwards, venerable Parshva, a renowned monk, cleared off the doubts and confusions from the king’s mind. Ven. Parshva informed the king of the number and nature of sects that had arisen in the Buddha’s Dhamma after his Parinibbana .

Images of many deities are found on the coins of Kanishka. Many of these deities appear to be of Zoroastrian origin while some others belong to Greek and Vedic faiths. Hence, it is very difficult to ascertain his religious faith before he embraced Buddhism. In his travel account Chinese traveller Huen Tsang, mentions that Kanishka did not believe in the law of “Kamma” (deed). It appears from this statement that emperor Kanishka was an atheist and as such he did not believe in any religion.

The foreign rulers who had settled down in Punjab were greatly influenced and attracted by Buddhism. Like king Milinda, Kanishka, too, embraced Buddhism. The casteless social order in Buddhism was one of the factors which captivated their minds. Sarvastivada reached Gandhar during the period of King Milinda. But differences of opinion among the teachers and preachers of Sarvastivadins cropped up in the times of Kanishka.

Some Buddhist monks started defining the Dhamma in their own duty during the reign of emperor Ashoka. Dhammashoka convened the 3rd Buddhist council on the advice of Ven. Moggaliputta Tissa . Likewise, King Kanishka called for the 4th Buddhist council on the advice of great monk Ven. Parshva. This council was held under the auspices of King Kanishka who, by then, had become the sovereign of the Northern India including Punjab and part of Madhyadesa . The Buddhists of the Northern India praised him for his noble initiative. It transpires from some numismatic evidence that he was, at first, the follower of Iranian religion and was converted to Buddhist faith in his later life . Kanishka regarded all the religious mendicants with kindness. “Kanishka was a great patron of Buddhism and was the most outstanding figure after Dhammashoka [6] in India”. The council held under his patronage is of immense value from the viewpoint of history of Buddhist religion [7] and literature.

King Kanishka, a great protector of this great religion, built a monastery for the accommodation of 500 monks. The chief commentaries, composed in the fourth council under his patronage, are as follows.

“1. Sutra Upadesha - Shastra , commentary on the Sutra Pitaka . 2. Vinaya Vibhashashastra, commentary on the vinaya Pitaka ; and 3. Abhidharama Vibhasha -Shastra, commentary on the Abhidharma [8] Pitaka”.

The main object of the fourth council was to prepare explanatory commentaries on Tripitaka with a view to bringing into agreement with the various interpretations of the different schools. The Sarvastivadin school seems to have predominated at the council..However, it appears act the Sarvastivadin doctrines are greatly in agreement with the Vibhasha-Shastra. The Abhidharmakosha of Vasubandhu , the latter masterly work is based on Vibhasha-Shastra and its commentary written by Yoshamitra is also indebted to them. The medium of these Vibhasha- Shastra is Paninian Sanskrit used for the first [9] time.. During his time the discovery of copper plates would throw a new light on the history of Buddhism. The purpose of this council was to foster the friendship and with among all kinds of Buddhist sects and schools which had sprung up since then.

We gather from the descriptive travel accounts of Huen Tsang that the council was held at Kanishkapur (Kashmir). Over five hundred monks from different parts of India were invited for the successful organisation of the council. Acharya Vasumitra chaired the council deliberations while Acharya Ashvaghosha who hailed form saket was designated as the Vice-chairman of this great Buddhist council. The main purpose of the council was to write the commentarial treatise on Tripitaka named.Vibhasha, to put on end to the differences of opinion. Huen Tsang, further states, “During the council hundred thousand (100,000) versed Atthakatha or Arthakatha on the Sutta Pitaka was written down” In the like manner, on Vinaya Pitaka as well as on Abhidhamma Pitaka also, on the Sutta Pitaka was written down. In the like manner, on Vinaya Pitaka as well as on Abnhidhamma Pitaka also, a hundred thousand (100,000) versed Atthakatha or Arththakatha respectively was composed.. The travel accounts of Huen Tsang further inform us that Kanishka got those commentaries inscribed on copper plates after the conclusion of the council. That stone box was later enshrined into a Stupa which was specially built [10] for the purpose.

The Mulasarvastivadins were described as the Vaibhashikas since they were the followers of Vibhasha school. Three ways to liberate oneself form the bond of sorrow and achieve “ Nibbana ” are found in Buddhism. These are as follows:

1) One may free oneself by attaining Nabbana. Nibbana [11] is a stage of existence in which three fold fire of lust, ill-will and stupidity stands extinguished Nibbana is the stage by existence on which spiritual wellbeing, security, emancipation, victory peace and Salvation are indicated. It is thus worthwhile to compare Nibbana to the extinguishing of fire. A devotee can do so by putting into practice the Noble Eight fold path and such a person is called “Arhant”. [12] The word “arhant” originates from the pali word “arhati” meaning “worthy” or “Noble” It is a title given to someone who has attained enlightenment as a result of listening to and practising the teachings of a Buddha. Like a Buddha, an arhant has perfected wisdom and compassion and is no longer subject to rebirth.

2) One who is prepared to undertake more efforts to liberate oneself from the worldly cycle of existence is called “ Pratyeka [13] Buddha”. Hermit, Buddhas received enlightenment without proclaiming it to the world.

3) But the person who attempts to be the guide for a vast number persons , not caring for the liberation of the self and reaches his goal of Nibbana, is called a Buddha. The word.Buddha. [14] is a title which means.one who is awake..in the sense of having woken up to reality. The Buddha was born as Siddhartha Gautama in Nepal around 2,500 years ago. He did not claim to be god or a prophet. He was a human being who became Enlightened, understanding life in the deepest way possible.

These three paths are called arhant- sravakayana , Pratyekbudhayana and the Buddhayana respectively. Some Acharyas (preachers) have given more emphasis on the third “ Yana ”, rather than on first two “ yanas ” [15] which they call. Mahayana ..

Acharya Nagarjuna , a renowned Buddhist scholar, appeared in Vidarbha region of South India during the times of Kanishka. He composed a great treatise on Madhyamika philosophy or the philosophy of Shunyavada (great void ). After the Buddhist council, Kanishka followed in the foot-steps of Ashoka and offered Kashmir to the Buddhist monastic order.

According to the description found in.Rajatarangini. by kalhan, Kanishka constructed a large number of Viharas and chaityas . He established a town named Kanishkapur (now it is known as Kanishkapur) in Kashmir. He built a stupa, named after him, in that town. There was a huge vihara which was popularly known as Kanishka Mahavihara to the west of this stupa. Both these buildings were situated in Purushpura (Peshwar). Kanishka stupa was located at a place where a toy stupa was build by a cowherd boy. The chinese travellers Fa-hein, Sung Uan and Huen Tsang offered prayers at these shrines erected over ashes and relies of the Buddha. The chinese traveller Huen Tsang was very much impressed by the art of sculpture build over the relies. He witnessed the Kanishka vihara in ruins and remarks, “upper floor of this building along with its ladder are found in good condition. Even in its semi-destructed state, this building looks a rare piece of art and culture”. Even today, some Theravadin monks reside there. Since the inception of this vihara, renowned Buddhist monks like Acharya Ven. Parshva, Acharya Ven. Vasumitra and a great poet Ven. Acharya Ashvaghosha stayed [16] there for some time.

The Buddha’s images and “ idols [17] were made for the first time four hundred years after the death of Lord Buddha the Mahayanist began to worship the idols of the Buddha with pomp and splendour and at the same time they began to build hundreds of idols of Bodhisattvas . This age was known as the age of Gandhar art. A.L. Basham writes in his boom, “It was Kanishka and his successors and their wealthy subjects who gave to the school of Gandhara the encouragement and support through which [18] it flourished”. Kanishka chose Greek sculptors and artists for engraving the palaces, chaityas and images. An artistic casket (box) has been excavated near Peshawar where bodily relies of Lord Buddha had been sharined”

The tradition of making images, idols and statues of the Buddha was not prevalent before Kanishka The devotees of Lord Buddha recognised hum by his different symbol such as Sanci shrine (Stupa), the meditation seat under the Bodhi tree (Vajrasan) or a Saddle under the tree of enlightenment. Scholars opine and hypothesize that the making of idols of the Tathagata were probably imitated on the style of Greek deity “Appollo” First such image of the Buddha was installed in the court of Kanishka. The tradition of the making of the Buddha’s images began in China and Japan soon after the Kanishka era. The images based on the Jataka tales were also engraved. Such images are preserved in the state museum of Lahore and other places . This tradition of art and sculpture, popularly known as the “Indo- Greek art ”, was given the name.Gandhar Art..

Though Kanishka belonged to an alien social tradition, he is considered one of the greatest rulers in the history of India. His coins and broken statues were found in Mathura. It is presumed from his statues that the was handsome with a medium stature, well-built body broad shoulders and long nose. He used to keep long beard and wear soft-leather shoes. His long coat made of thick worsted- wool was much in vogue in Turkisthan. His throne was covered with a special kind of European shawl (or chaddar). His mother tongue night have been an off shoot of Iranian (Persian) language or Takhari language and he used to write in Greek script. King Ashoka used titles like “Priyadarshi”, “ Devanampriya ” or.Dhammashoka. with his name and king Milinda used the title. Dhammaraja . before his name. In the like manner, king Kanishka, used the title “Shahoanosha” (king of kings) with his name. He was also called “ Devaputra ” (Son of gods [19] ).

Kanishka is considered one of the greatest Buddhist rulers, next only to emperor Ashoka. Though he belonged to an d alien tradition, he was regarded as a protector of Buddhism. While Ashoka spread the Dhamma in the southern countries of Asia, Kanishka did so in the northern countries. Buddhism spread nearly all over Asia mainly due to the efforts of these two great Buddhist emperors.

In this age, the Buddhist literature had a new orientation. Sanskrit, along with Pali, was used for the propagation of Dhamma. The holy Tripitaka as well as the works of other Buddhist philosophers were translated into Sanskrit. It is said that emperor Kanishka was initiated into Buddhism by a great poet Ven. Ashvaghosha. According to Buddhist tradition, Ven. Ashvaghosha was born [20] in Saket. We learn from his works that the name of his mother was Suvarnakshi. In the beginning he was attracted towards the sarvastivada and got ordained there in later on, the Mahayana philosophy had a great impact on him while in the court of Kanishka, he composed his great poetical work “Buddhacarita”, He preached the Dhamma in a unique way through the medium of this poem . The other poetic treatise, of Ashvaghosha is “Soundarananda” In this poetic work, Acharya Ashvaghosha narrates the story of Nanda , the brother of crown prince Siddhartha and his beloved wife Sundari . Some scholars opine that the author of “ Shariputra episode drama ” and “Vajrasuchi was none other than Ashvaghosha himself”

Acharya Nagarjuna (175 A.C.) one of the exponents of Shunyavada (voidness), also shot to prominence during the regime of Kanishka. He was born in Vidarbha region ( Berar ) in a Brahmin family and studied, seriously the scriptures of Brahminic religion in his early life. Later on, he shifted to Shriparbat (now Nagarjuna Konda Dist. Guntur). There he studied Buddhist scriptures with equal zeal after his ordination. As time passed on, he came to prominence and attained some spiritual power. Ven. Nagarjuna is regarded as an expert in medicine [21] and chemistry. His medical treatise “Atthangrhidaya” is considered to be a standard book on medicine in Tibet even today. Rahul Sankrityayan, a renowned scholar, opines,.Nagarjuan’s spiritual gains and his tantra mantra talks which are available in later Buddhist literature (in China) bear no relevance to our philosopher [22] Nagarjuna.. According to Ven. Sankrityayan, Nagarjuna’s works include 1) Madhyamic Karika 2) Yuktisasthika 3) Pramanavidwanshan 4) Upayakausalya and 5) Vigrahvarttarni.

After the Buddhist council, held in Kundal Vihar in Kashmir, Dhammadutas were sent to central Asia and China. We cannot rule out the possibility that similar Dhammadutas might have been sent to Rome also the boundary of Roman empire from Indian border was only 600 miles through land route and India had, then friendly relations with Rome. Hence there is some basis for such conjecture. Though detailed information about Ashoka’s Dhammadutas to the West is available, such information regarding Dhammadutas of Kanishka to the west is lacking.

Most of the scholars are of the opinion that Ashoka spread Sthavirvada in the southern states but Rahul Sankrityayan’s inference is quite contradictory to this generally accepted view. Sankrityayan opines, “whatever may have been said in the Mahayana Sutras of the early 1st century, the kingdom of king Kanishka spread it form the Bay of Bengal to the Arabian Sea” But Kanishka and his contemporary great poet Ven. Ashvaghosha was not a Mahayani. He was Sarvastivadin. Mahayana scripture “Shradhoptada” is not a work of Ashvaghosha.. At the time when (1st or 2nd century B.C.) the Shakas fled away from central Asia to India in order to save themselves from the barbaric attacks of the Huns, there was complete way of Sarvastivadin tradition in Kashmir, Gandhar and beyond the Himvat mountains. Ven Ashvaghosha, Ven. Vasumitra and poet Matuchet were Sarvastivadin monks, and therefore their follower king Kanishka, too, might have been a Sravastivadin. It is clearly mentioned in a presentation citation of the casket of the Buddha’s relies on a stupa at Takshashlia that king Kanishka had gifted the relies to Sarvastivadin Acharyas. While writing about Nagarjun, Sankrityayan remarks, “It is certain that Nagarjuna was a follower of Mahayanya sutras”. But when Nagarjuna was residing at Shriparbat (present Nagarjun Konda) in the 2nd century A.C., the influence of Hinayana [23] instead of Mahayana prevailed in that region. Though it was an era of Mahayana, it was potentially Hinayana. The doctrine of Sarvastivada is the same as was enshrined in the philosophy of Lord Buddha.

Fa-hien , a Chinese pilgrim of the fourth century, makes the mention of seven hundred resident monks at Purushpur (Peshawar), but he does not say anything about the tradition they belonged to. On the other hand, Huen Tsang, the Chinese traveller of the Seventh century, does not mention the number of monks at Purushpura, but he describes them as the followers of Hinayana. He writes, “There were some monks in Puskarvati town, a place in the north west of about fifty miles beyond then river” They were also Sthavirvadins. Ven. Vasumitra was believed to have composed his. Abhidhamma [24] Prakaranpada. Shashtara at this place these evidential writings support the opinion of Rahul Sankrityayan But the monks who reached up to central Asia and Roman empire certainly belonged to some branch of Mahayana or the other. According to Huen Tsang, the name of Kanishka was well-known from the river Nile to the yellow river A.L. Basham rightly points out, “This period was a very significant one in the history of Buddhism, and Kanishka is remembered in Northern Buddhist tradition [25] as a great patron of the faith”.

Huen Tsang writes somewhere,.on both banks of Subhavastu river, earlier there were 1400 Sangharamas , wherein 1800 monks resided, but later on the 7th century they deserted and the number of monks got reduced.. These monks belong to five different Dhamma traditions, namely Dharmagupta , Mahishasak, Kassapiya [26] , Sarvastivada and Mahasanghika . The number of monks add viharas, might have been very high during the period of Kanishka or around that time. Fa-hien has not mentioned the figures in his travel accounts. But Huen Tsang has made up this deficiency of his countryman. According to him, over 200,000 monks used to reside in 5000 viharas and Sangharamas in India. Historians opine that Buddhism was on the decline around that time. Hence we may rightly conclude that the number of monks and viharas might have been higher than the above figure.

Many believe that the decay and desertion of viharas or the declining number of monks might have been the sign of the downfall of the Dhamma. But the decay and transformation of the existing things is in important principle of Buddhism. There was noticeable improvement in the religions practices of the Dhamma. Emperor Ashoka disrobed over sixty thousand monks because they tried to define Buddhism in their own fashion. These monks later made Nalanda Mahavihara their stronghold. This Mahavihara was on its apex of popularity in the 8th and 9th century. Great Acharyas and teachers of the Buddhist justice, logic and doctrine fled to Tibet and China from Nalanda Mahavihara during this period.

In 400 A.C. Kumarjiva wrote in Chinese a biography of Aryadeva In the travel accounts of I-tsing, a Chinese traveller, we find information about Nagarjuna, Aryadeva and Ashvaghosha. Aryadeva, [27] presumed to be a Sinhalese monk was an expert in religious discourses. The Tibetan treatise (History of Administration) gives us ample proof that he was born Shrilanka. He was a disciple of Acharya Nagarjuna and was ordained following the tradition of the Abhayagiri vihara. He came to know about the popularity of Ven. Nagarjuna [28] chandrakirti says that Aryadeva hailed from Singhpur. Some scholars opine that Singphur was in north India while others are of the opinion that Singhpur was in Shrilanka. Aryadeva wrote ten treatises on the Dhamma, namely (1) Catussatak (2) Madhyamic Hastawal Prakaran Rakhalit-pramathan Yukhiti- hetu Siddhi (4) Gyansar Samuchhaya (5) Charya Melayan Pradip (6) Chittavaram Vishodhan (7) Catupista Tantraraj (8) Catu Pista Sadhan (9) Dyandakine Sadhana , and (10) Ekadram panchika It is said that some Brahmins assassinated him while he [29] was going towards his hut in the forest.

Matuchet held a prominent place during the Kanishkan period. His identity is shrouded in mystery. According to Taranatha , Matuchet is the other name of Ven. Ashvaghosha. But these two names are considered to be separate personalities in Manjusree Mulakalpa Both of them were contemporaries and were ordained in the same scriptural tradition. Ven. Matuchet was younger than Ven. Ashvaghosha Ven. Asanga , Ven. Vasubandhu and some other scholars hold the works of Ven. [30] Matucheta in high esteem. Lord Buddha’s qualities are highlighted in his treatises like “catussataka shatpanchesika stotra” (prose work). His another, book named “Addhyardha Shatak” is found in Bhot country. His treatises are acclaimed and accepted equally by both the Mahayanis and the Hinayanis. There is one more treatise to his credit. It is composed in the form of letters addressed to emperor Kanishka. It comprises 85 verses. In reply to Kanishka’s invitation to his royal court, Ven. Matucheta sent these letters which had been collected in this treatise catussataka recitation was conducted in all Buddhist Viharas His works find a place of pride in the Buddhist scriptural in Shrilanka also. In the old “ Rupa siddhi Sannaya” treatise [31] we find examples from these books.

Huen Tsang states, “In Kanishka period, Acharya Kumarlabdha was considered to be a sun [32] brightening north India. He was born in Takshashila. He had a unique wisdom even in his infancy. He was ordained in his youthful days. He was able to write about 32000 words in a single day. One of his worth mentioning [33] treatises is “Kalpana Manditika Dristanke” Jin Bodhisattva . and.Vijnaptimatra Siddhi. are said to be written by him. Idolizing Lord Buddha in the form of images had its beginning during the Kanishkan era [34] . Ven. Kashyap Matanga reached China with the image of Lord Buddha in 64 A.C. i.e”, during the period of Kanishka.

According to a Chinese mystic tale, Ming Te, an emperor of the eastern Han dynasty, had a dream one night in the 7th year of his reign. He saw that a golden man with a glittering sun around his neck entered hi palace flying . The next day he asked his court minister to interpret the meaning of his dream. The courtier said that the golden great man from the west was Lord Buddha who was the contemporary of chour racial [35] dynasty. Inspired by this dream and its interpretation, the king sent a 18-member diplomatic mission to India to study Buddhism and bring monks and scriptures. After two years, in Uahehi country of central Asia, this diplomatic mission met two Indian monks. They were given Chinese names. “Kia Yeh Mo Tan” and “Ufa Lan”. They carried with them an image of Lord Buddha and several Buddhist scriptures in Sanskrit. There two Indian monks were carried to La Yang (China), seated on the back of white horse in 64 A.C. In the following year the emperor arranged for the construction of a white-horse Vihara on the western gate of Lo Yang town.

Scanty information is available about the life of Kia-Yeh-Mo-Tan alias Kashyap Matnga. According to the Chinese sources, he was a prominent figure in central India and was instrumental in spreading sthavrisvada in the South from 68 A.C. to 70 A.C. He himself translated following Suttas :

(1) Buddhacarit Sutta Five volumes (2) Dashabhumi Sleshchedika sutta Four volumes (3) Dharma Samudra Kosha Sutra Three volumes (4) Jataka Two volumes (5) Shilabheda [36] Sanehaya 260 rules of Vinaya.

Kushana empire lasted [37] for 300 years. Even after Kanishka, his successors ruled the country for some more years. After the death of Kanishka, his son Huviska ruled for 20 years. The empire came to an end during the period of Vasudev-I. Kanishka himself ruled the country for over half a century. It is said that he was killed in a conspiracy engineered by his ministers. Several reasons for this conspiracy are mentioned by different historians. One such reason is the dislike of his ministers towards his policy of continual war for the gain of new territories. Another more probable reason is the disapproval of his work for the cause of Buddhism by his ministers. If we study carefully the tradition and history. The second factor seems to be the true reason for the death of the emperor. When Kanishka was lying on his bed due to sickness, his crafty ministers found an opportunity to hit him with heavy clubs. His breathing stopped as a result of this heavy weight on his chest and he died of suffocation.

After the death of emperor Kanishka, his son Huviska was enthroned (162 A.C-182 A.C). As in the case of Kanishka, Buddhist philosophy left its mark on the coins of his son Huviska too. Like his like his father Huviska, too, was considered to be a protector and follower of Buddhism. He is believed to have built a Sangharama in his name somewhere in Kashmir.

Kanishka era has its born significance in the history of India. H.C. Roychudhuri, a famous historian, writes,.According to Fergusson, Oldenberg, Thomas , Banerji, Rapson, J.E. Van Lohuizen-De Leeuw, Bachhofer and many other scholars, Kanishka was the founder of that reckoning commencing A.D. 78, which came to be known as the Shaka [38] era., “This era may, in fact, have been founded by Kanishka, and was certainly sued early in the 2nd century [39] A.D”.

During this very age, the Indian civilization in the form of Buddhist civilization spread to the north and western countries through the trade route of central Asia. Buddhism was, gradually, becoming world religion, Arts and sculpture flourished in this age. Literature in the form of drama and poetry found its best manifestation in the genius like Kalidas. Various images including the images of Lord Buddha were created in this age. Kanishkan was, in a sense, the pre-cursor of Gupta Era wherein Indian art flourished further.

Even after two thousand years, the entire Buddhist world remembers the Kushan emperor Kanishka for his wonderful mission. H.C. Raychudhuri writes, “Kanishka’s fame rests not so much on his conquests, as on his patronage of the religion of Shakyamuni ” [40] . Kanishka’s reputation in Buddhist tradition is based mainly on his convening the 4th Buddhist council in Kashmir. The images of the Buddha based on 32 physical signs were made during his time. He provided encouragement to both the Gandhar school of Greed Buddhist art and the Mathura school of Hindu art. Kanishka personally seems to have embraced both Buddhism and the Persian cult of Mathura. His greatest contribution to Buddhist architecture was the Kanishka stupa at Peshawar in Pakistan. Archaeologists who rediscovered the base of it in 1908-1909 ascertained that this stupa had a diameter of 286 feet (87 meters). Kanishka is said to have been particularly close to the Buddhist scholar Ashvaghosha who became his religious advisor in his later years. Yuz Asaf was the spiritual advisor to the king at the time of his coronation and when India’s first gold coin was minted.

Kanishka the great is noted in Indian history for his military, political and Religious achievements. He’s conquests and patronage of Buddhism played an important role in the development of silk route, and the transmission of Mahayana Buddhism from Gandhara across the Karakoram range to China. Kanishka is widely regarded in Buddhist tradition not only for his personal belief in Buddhism but also for his active interest in spreading Buddhist philosophy. He organized the 4th Buddhist council in Kashmir in order to propagate Buddhism in a disciplined manner. In Buddhist tradition, Kanishka is often described as an aggressive, hot tempered, rigid, strict and a harsh kind of king before he got converted to Buddhism. After his conversion to Buddhism, he became an open hearted, benevolent and faithful ruler. King Kanishka was highly respected by the people he ruled.

Footnotes and references:

Oxford student’s History of India, Vincent smith, p. 63.

Concise History of Indian people, H.G. Rawlinson, p. 54.

Oxford Student’s History of India, Vincent Smith, p. 63.

Concise History of Indian people, H.G. Rawlinson, p. 55.

On Yuan Chwang’s Travels in India, T. Watters, vol. I, p. 205.

Buddhist councils and Development of Buddhism, Sumangal Barua , p. 111.

Ibid, p. 111.

Ibid, C.F. “The commentary on the Sutta-pishtuaka was composed in 100,000 slokas . The Vinayavibhasa, a commentary on the Vinaya, also consisted of 100,000. Slokas, and Abhidharna- Vibhasa , which was composed in the council, also ran to the same number”, P. V. Bapat.

Buddhist councils and Development of Buddhism, Sumangal Barua, p. 112.

On Yuan Chwang’s Travels in India, T. Watters, vol. I, p. 271.

Facets of Early Buddhism, Bela Bhattacharya, p. 151.

The Early Buddhist Theory of Man Perfected, State Central Library, Hyderabad. I.B . Horner, 1979 . The Buddha describes the arahant as having transcended. the round of birth and death, they have destroyed the taints , lived the holy life, done what had to be done, laid down the burden, reached the ultimate goal, destroyed the fetters and become completely free, liberated through final knowledge . ( Majjhima Nikaya 1. 141).

History of Indian Literature, M. Winternitz, vol. II, p. 48.

www.thebuddhistcentre.com

Bauddha Chariya , Rahul Sankrityayan, Bhumika, p. 8.

Archeological Essay, Rahul Sankrityayan, pp. 121-341.

The Wonder that was India, A. L. Basham, p. 370.

India: A Short Cultural History, H.G. Rawlinson, p. 94.

History of Sanskrit Literature, A. B. Keith, p. 55.

Bauddha Darshan, Rahul Sankrityayan, p. 81.

Bauddha sanskriti, Rahul Sankrityayan, p. 31.

On Yuan Chwang’s Travels in India, T. Watters, vol. I, p. 214.

The Wonder that was India, A. L. Basham, p. 62.

Life of Huen Tsang, Shaman Heuni Li, p. 65.

Lakhadiv Mahayan, Adhyas , Pandit Mortuve Sanaratan, p. 284.

Lakhadiv Mahayan, Adhyas, Pandit Mortuve Sanaratan, p. 285.

Ibid, p. 288.

History of Indian Literature, M. Winternitz, vol II, pp. 226-270.

“ Maha rupasiddhi sannaya” Namaste Buddha ratanaya to name namaste sanghratnaya triratnasamavayine.

History of Indian Literature, M. Winternitz, vol. II, p. 342.

Ibid, p. 623.

A History of Chinese Buddhism , Chou Hsiang Kuang, p. 21.

A History of Chinese Buddhism, Chou Hsiang Kuang, p. 22.

Concise History of Indian People, H.G. Rawlinson, p. 103.

Political History of Ancient India, H. C. Roychaudhuri, p. 415.

The Wonder that was India, A. L. Basham, p. 496.

Political History of Ancient India, H. C. Roychaudhuri, p. 420.

Article published on 03 November, 2023

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Kanishka (127 CE – 150 CE) – UPSC Ancient History Notes

Kanishka is renowned for his contributions to the spread of Buddhism and his patronage of the Buddhist faith. During his reign, he convened the Fourth Buddhist Council, which played a significant role in the development and standardization of Buddhist texts. The council is believed to have taken place in Kashmir, and its proceedings aimed to settle doctrinal disputes within the Buddhist community.

Table of Contents

Introduction

The Kushan empire likely constituted one of the five segments of the Yuezhi confederation, comprising ancient nomadic people from Central Asia. Ruling until 350 CE, the Kushan dynasty’s most influential leader was Kanishka (127-150 CE). Renowned not only as a formidable conqueror but also as a supporter of religion and the arts, he initiated the Saka era in 78 A.D. During Kanishka’s reign, the Kushan realm was bifurcated between Purushapura and Mathura. This article delves into the era of Kanishka (127 CE-150 CE), offering insights beneficial for UPSC exam preparation.

The Kanishka – Features

• Kanishka I, also known as Kanishka the Great, was a formidable emperor of the Kushan dynasty.
• His reign marked the pinnacle of the Kushan Empire, showcasing achievements in military, political, and spiritual domains.
• Descendant of Kujula Kadphises, the founder of the Kushan empire.
• The empire under Kanishka’s rule extended from Central Asia and Gandhara to Pataliputra on the Gangetic plain.
• Main capital: Gandhara, specifically at Purusapura (Peshawar); another major capital at Mathura.
• Kanishka’s coins were discovered in Tripuri (present-day Jabalpur).
• Conquests and patronage of Buddhism played a crucial role in the development of the Silk Road.
• Mahayana Buddhism transmission from Gandhara to China across the Karakoram range.
• Around 127 CE, he replaced Greek with Bactrian as the empire’s official language of administration.
• Previous belief: Kanishka ascended to the throne in 78 CE, marking the start of the Saka calendar era.
• Contemporary perspective: Historians, including Falk, now place Kanishka’s ascent in 127 CE.

Kanishka’s Conquests

• At the time of Kanishka’s accession, his empire encompassed Afghanistan, Gandhara, Sind, and Punjab.
• He expanded his dominion by conquering Magadha, reaching as far as Pataliputra and Bodh Gaya.
• As per Kalhana, Kanishka invaded and occupied Kashmir, and his coins were found in various locations like Mathura, Sravasti, Kausambi, and Benares, suggesting control over the Gangetic plain.
• Engaging in conflicts with the Chinese, Kanishka initially faced defeat against General Pancho but succeeded in a subsequent expedition, defeating Pancho’s son, Panyang.
• Kanishka incorporated territories such as Kashgar, Yarkand, and Khotan into his expanding empire.
• The geographical expanse of Kanishka’s realm ranged from Gandhara in the west to Benares in the east and from Kashmir in the north to Malwa in the south.
• His primary capital was Purushapura (modern-day Peshawar), with Mathura serving as another significant city in his empire.

Conquests in South and Central Asia

• Kanishka’s expansive empire covered a vast territory, extending from southern Uzbekistan and Tajikistan in the northwestern reaches, across the Amu Darya (Oxus), and reaching as far as Northern India, encompassing Mathura in the southeast. The Rabatak inscription even suggests his control over Pataliputra and Sri Champa.
• Within his dominion, Kashmir held significance, featuring a town named Kanishkapur (modern-day Kanispora) near the Baramula Pass, boasting the remains of a substantial stupa.
• Despite the extent of his rule in Central Asia, details remain unclear. According to the Hou Hanshu, the Book of the Later Han, General Ban Chao engaged in battles near Khotan against a Kushan army of 70,000 led by the little-known Kushan viceroy Xie. Ban Chao claimed victory, compelling the Kushans to retreat with a scorched-earth strategy.
• In the Tarim Basin, Kashgar, Khotan, and Yarkand served as Chinese dependencies in modern-day Xinjiang. Notably, Kanishka coins have been unearthed in the Tarim Basin.
• A pivotal aspect of Kanishka’s imperial agenda was the control of both land (Silk Road) and sea trade routes connecting South Asia to Rome.

Kanishka’s Coins

• Kanishka’s coins showcase a remarkable blend of religious syncretism, featuring images of Indian, Greek, Iranian, and Sumero-Elamite deities.
• Initially, the coins from the early phase of his reign bear Greek legends and portray Greek divinities.
• Subsequent coins display legends in Bactrian, the Iranian language spoken by the Kushans, with Greek deities replaced by their Iranian counterparts.
• The king is commonly depicted on these coins as a bearded figure donning a long coat and ankle-gathered trousers, with flames emanating from his shoulders.
• His attire includes large rounded boots, and he is depicted wielding a long sword and lance, often shown making a sacrifice on a small altar.
• A life-size limestone relief of Kanishka attired similarly with a stiff embroidered surplice beneath his coat, spurs attached to his boots, and light gathered folds of trousers, was housed in the Kabul Museum until its destruction by the Taliban.

Kanishka and Buddhism

• Kanishka holds a pivotal place in Buddhist tradition, not only for his personal belief in Buddhism but also for actively promoting its teachings.
• A significant testament to his commitment to Buddhism is his role as the head of the 4th Buddhist Council in Kashmir, where Vasumitra and Ashwaghosha also played key roles.
• During his lifetime, he played a crucial role in the creation of images of the Buddha, meticulously based on the 32 physical signs associated with the enlightened one.
• Kanishka demonstrated support for the Gandhara School of Greco-Buddhist Art and the Mathura School of Art, showcasing his patronage for the artistic expression of Buddhist ideals.
• While Kanishka seems to have embraced both Buddhist and Persian traits, his inclination towards Buddhism is evident through his profound devotion to Buddhist teachings and prayer styles, documented in various works related to the Kushan empire.
• Kanishka’s legacy is further illuminated by the Buddhist statues associated with him, reflecting his enduring impact on the representation of Buddhist art and philosophy.

Kanishka’s Buddhist statues

Various Buddhist statues, including numerous Bodhisattva statues originating from the Art of Mathura, can be directly attributed to Kanishka’s reign. Additionally, certain statues from Gandhara bear inscriptions indicating a date in an era currently identified as the Yavana era, spanning from 186 to 175 BCE.

Kanishka organized the fourth Buddhist Council at Kundalvana in Kashmir. Despite his religious tolerance, he actively supported Buddhism, as evident from the deities featured on his coins representing India, Greece, and Zoroastrianism. A notable patron of art and architecture, he played a pivotal role in the flourishing of the Gandhara School of Art. Additionally, Kanishka was a key advocate for the Mahayana school of Buddhism, contributing significantly to its dissemination in China. The circumstances of his death remain unclear.

Read ALL ANCIENT HISTORY NOTES .

Frequently Asked Questions (FAQs)

Q: who was kanishka i.

A: Kanishka I was a powerful ruler of the Kushan Empire, which spanned parts of Central Asia, northern India, and beyond. He is particularly known for his role in promoting Buddhism and for convening the Fourth Buddhist Council.

Q: What is the significance of Kanishka’s reign?

A: Kanishka’s reign is considered a crucial period in the history of Central Asia and northern India. He is known for his military conquests, support for various religions, and his role in fostering cultural exchanges along the Silk Road.

Q: What is the Fourth Buddhist Council, and why is it associated with Kanishka?

A: The Fourth Buddhist Council was convened by Kanishka around 100 years after the Buddha’s death. The council aimed to resolve doctrinal disputes within the Buddhist community. Kanishka’s patronage and support for Buddhism played a key role in the council’s convening.

Q: What were Kanishka’s contributions to art and culture?

A: Kanishka’s era is associated with the Gandhara school of art, which flourished in the region. This artistic style is known for blending Hellenistic and Indian influences. Many Buddhist sculptures and artifacts from this period reflect the cultural synthesis that occurred during Kanishka’s reign.

Q: How did Kanishka contribute to the Silk Road trade network?

A: The Kushan Empire, under Kanishka’s rule, played a significant role in facilitating trade along the Silk Road. The empire’s strategic location allowed for the exchange of goods, ideas, and cultures between the East and West.

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Kushan Empire

Last updated on August 30, 2023 by ClearIAS Team

The Kushan Empire was a major political and cultural power in ancient Central Asia and Northern India. The art and architecture of the Kushan Empire reflect the cultural diversity and interactions of the time. Read here to learn more about the Kushans.

The Kushans existed from around the 1st century CE to the 3rd century CE and played a significant role in connecting various regions through trade, diplomacy, and cultural exchange.

hey ruled around the same time as the Western Satraps (Sakas), the Satavahanas, and the first Gupta Empire rulers.

The blending of indigenous, Hellenistic, and Indian artistic styles resulted in a rich and distinctive visual heritage that has had a lasting impact on the artistic traditions of the region.

Table of Contents

Kushan Empire: Origins and Expansion

Chinese sources describe the Guìshuāng , i.e., the Kushans, as one of the five aristocratic tribes of the Yuezhi. Many scholars believe that the Yuezhi were a people of Indo-European origin.

The Yuezhi reached Bactria (northwest Afghanistan and Tajikistan) around 135 BCE.

Gradually wresting control of the area from the Scytho-Parthians, the Yuezhi moved south into the northwest Indian region traditionally known as Gandhara (now parts of Pakistan and Afghanistan) and established a capital near Kabul.

The Kushan Empire was founded by Kujula Kadphises, who united various tribes in the region of Bactria (modern-day Afghanistan) and established the Kushan dynasty.

• The empire expanded its territory across parts of Central Asia, northern India, and the northwest of the Indian subcontinent.

They had learned to use a form of the Greek alphabet, and Kujula’s son was the first Indian ruler to strike gold coins in imitation of the Roman aureus exchanged along the caravan routes.

One of the most notable Kushan rulers was Kanishka I, who is remembered for his support of Buddhism and patronage of art and culture.

Kanishka’s reign marked a high point of the empire’s power, and his court became a center of learning and artistic expression.

• Kanishka’s rule was administered from two capitals: Purushapura (now Peshawar) near the Khyber Pass, and Mathura in northern India.
• Under Kanishka’s rule, at the height of the dynasty, Kushan controlled a large territory ranging from the Aral Sea through areas that include present-day Uzbekistan, Afghanistan, and Pakistan into northern India as far east as Benares and as far south as Sanchi.

Rulers of the Kushan Empire

• Kujula Kadphises (late 1st century BCE-1st century CE): Kujula Kadphises is often considered the founder of the Kushan Empire. He unified various Central Asian tribes and established the early foundation of the empire.
• Vima Takto (80-105 CE): Vima Takto expanded the Kushan Empire’s territory into northern India and established its presence in the Indian subcontinent.
• Kanishka I (127-150 CE): Kanishka I is one of the most famous and significant Kushan rulers. He expanded the empire further into India and is known for his support of Buddhism. The Fourth Buddhist Council , which aimed to codify Buddhist scriptures, was held during his reign.
• Huvishka (150-180 CE): Huvishka continued the expansion of the empire and supported both Buddhism and Zoroastrianism. He is associated with the construction of various Buddhist monasteries and stupas.
• Vasudeva I (190-230 CE): Vasudeva I ruled during a period of both territorial expansion and internal challenges for the Kushan Empire. His reign marked the decline of Kushan power in some regions.
• Vasudeva II (230-250 CE): Vasudeva II ruled during a time when the Kushan Empire was facing external pressures from the Sassanian Empire and internal divisions.

Several “Little Kushans” are known, who ruled locally in the area of Punjab with their capital at Taxila after territory losses in the west (Bactria lost to the Kushano-Sasanians) and in the east (Mathura lost to the Gupta Empire).

These rulers include Vasudeva II (270–300 CE), Mahi (300–305 CE), Shaka (305–335 CE), and Kipunada (335–350 CE). They were probably vassals of the Gupta Empire up to the Kidarite invasion when the final vestiges of Kushan rule were obliterated.

Cultural and Religious influence

The Kushan rulers are notable for their support of diverse religions, including Buddhism and Zoroastrianism , as well as for their role in facilitating trade and cultural exchange along the Silk Road. Their rule left a lasting impact on the history and culture of Central Asia and the Indian subcontinent.

• The Kushan Empire was known for its cultural diversity, reflecting the interactions between various ethnic and cultural groups in the region.
• The empire was a melting pot of different religions, including Buddhism, Zoroastrianism, Hinduism, and elements of Greek and Persian belief systems.

A multiethnic community accepting of religious diversity was found in the Gandhara area, the heart of the Kushan empire.

• Gandhara, which had been conquered several times and was governed by the Mauryans , Alexander the Great (327-324 BCE), his Indo-Greek successors (3 rd -2 nd centuries BCE), and a confederation of Scythians and Parthians (2 nd -1 st centuries BCE), was sought after for its strategic location, direct access to the overland silk routes, and connections to the ports on the Arabian Sea.
• The mixing of the many peoples resulted in a varied civilization, which was reflected in the Kushan period’s visual arts.
• Themes from Greek and Roman myths were prevalent at first, but subsequently, Buddhist iconography predominated.
• The first portrayals of bodhisattvas and the Buddha in human form belong to the Kushan era.

Art and Architecture

The Kushan period saw the development of a unique artistic style that combined elements from Greek, Persian, Indian, and Central Asian traditions.

• The Gandhara school of art flourished under Kushan patronage, producing sculptures and art that blended Hellenistic and Indian influences.
• The Kushans also created elaborate coins with bilingual inscriptions in Greek and Bactrian, highlighting their multicultural nature.
• The Kushan Empire’s connections with the Hellenistic world led to a fusion of Greek and Buddhist artistic elements.
• This is evident in sculptures that blend Greek-inspired realism with Buddhist symbolism. For example, the portrayal of Buddha with curly hair and wearing a Greek-style toga-like robe.

The Mathura region (in present-day northern India) was another significant artistic center during the Kushan era.

• The Mathura School of Art focused on creating sculptures in native Indian styles, emphasizing emotion and spiritual depth in representations of deities, including Buddha and various Hindu gods.
• While Buddhism was a prominent religion, the Kushan period also witnessed the emergence of Hindu art, particularly in the Mathura region.
• Hindu deities like Shiva and Vishnu were represented in sculptures and reliefs.

The Kushan period saw the development of Buddhist architecture, including stupas, viharas (monasteries), and chaityas (prayer halls).

• The Great Stupa at Sanchi, originally built during the Mauryan period, was expanded and renovated under Kushan’s influence.

The Kushan rulers issued a diverse range of gold, silver, and copper coins. These coins often featured portraits of the rulers on the obverse side and various deities and symbols on the reverse side.

Trade and Connectivity

The Kushan Empire was strategically located along the Silk Road, a network of trade routes connecting the East and West.

This position facilitated the exchange of goods, ideas, and cultures between Asia, the Mediterranean, and beyond.

The empire’s prosperity was closely tied to its role in facilitating trade and cultural interactions.

• The Silk Road facilitated the movement of a wide range of goods, including silk, spices, precious metals, gemstones, textiles, ceramics, and more.
• Trade along the Silk Road wasn’t solely about material goods. The movement of people, traders, scholars, and travelers also led to the exchange of cultural ideas, religious beliefs, languages, and technologies.

Apart from the overland Silk Road, the Kushan Empire also engaged in maritime trade with regions around the Indian Ocean. Ports like Bharuch and Kalyan were crucial centers for trade with the Roman Empire, Southeast Asia, and East Africa.

• The Kushan Empire was known for exporting precious goods like gems, textiles, spices, and fragrances to the western regions. In return, they imported Roman glassware, wines, and other luxury items.

Kushan coins, known for their artistic quality, served not only as a medium of exchange but also as indicators of trade routes and interactions. The bilingual inscriptions on the coins, often in Greek and a local language, demonstrate the diverse linguistic influences of the era.

Decline of the Kushan Empire

The Kushan Empire faced internal strife, external invasions, and political challenges, which contributed to its gradual decline.

• By the mid-3rd century CE, the empire fragmented into various regional kingdoms.
• Despite its decline, the legacy of the Kushan Empire continued to influence the region’s cultural and religious development.

The Kushan Empire’s cultural and historical significance lies in its ability to bridge diverse cultures and facilitate exchanges across a vast geographical area. Its legacy can be seen in the art, architecture, and religious practices that developed during its time, as well as its contribution to the broader historical narrative of Central Asia and the Indian subcontinent.

-Article by Swathi Satish

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EssayEmpire

Kanishka essay.

The greatest of the emperors of the Kushan Empire, which stretched through modern-day Afghanistan, Pakistan, and parts of northern India, Kanishka reigned for 20 years from about 127 c.e. During his reign the Kushan Empire reached its zenith as a major military power and also was to play an important role in redefining Buddhism in the region. The Kushan emperors were of Yuezhi (Yueh-chih) ethnicity, tracing their origins back to China. In about 174 b.c.e. the Huns had driven them westward and southward from China, taking over the Greco-Bactrian kingdom in 135 b.c.e. and establishing their rule over a large part of Central Asia. The empire they created controlled important trade routes, and the aims of the Kushan emperors had been to try to control trade between Rome and China. There is evidence of contact with the Roman Empire at Pompeii and with China.

Kanishka’s major achievement was convening the Fourth Buddhist Council, held in Kashmir. Most historians argue that Kanishka embraced both Buddhism and also the Persian religion of Mithras, which later became popular among Roman soldiers. Followers of Theravada Buddhism criticized the Fourth Council, which led to the rise of Mahayana Buddhism. In spite of this opposition some 500 bhikhus (Buddhist monks) made their way to Kashmir at the request of Emperor Kanishka. Their task was to edit the Tripitaka, which was reported to have taken 12 years, resulting in 300 verses and 9 million statements. The entire Buddhist scriptures, which had been in the Gandhara vernacular of the Kushan Empire, were translated into Sanskrit. The new ideas that emerged essentially started to bridge the differences between Hinduism and Buddhism with the Lord Buddha portrayed as a god. Some of these developments can be traced on the very few surviving coins of Emperor Kanishka’s reign, which have an image of Buddha. Some Buddhist texts go as far as acclaiming Kanishka as a second king Ashoka whose kingdom was, by definition, a second holy land for Buddhism. Kanishka also launched wars against neighboring countries, extending the empire from the borders of China to modern-day Bengal in the east and to the basin of the Ganges in the west. It is not known exactly how Kanishka died, although popular accounts have him being smothered by his enemies.

References :

• Hallade, Madeleine. The Gandhara Style and the Evolution of Buddhist Art. London: Thames and Hudson, 1968;
• Hargreaves, H. Handbook to the Sculptures in the Peshawar Museum. Calcutta: Government of India, 1930;
• Seckel, Dietrich. The Art of Buddhism. London: Methuen, 1964.

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Kadphises II was succeeded by Kaniska in 78AD as the third king of the Kushana dynasty. His exact relation with Kadphises II is not known but his immediate succession to the throne after him proves that he was the next in line to rule over the empire.

From the time of Alexander’s invasion the lands outside the North-West frontiers of India became a political playground of the Greek powers.

Image Source: 2.bp.blogspot.com/-WhuudlT5L8I/U94t5hHFMbI/AAAAAAAAEW0/VP-mSsdM1Pw/s1600/ZeusSerapisOhrmazdWithWorshipperBactria3rdCenturyCE.jpg

The Central Asian lands saw extensive movements of different races of people. These races destroyed the Greek supremacy in those regions and turned to be a new source of danger to the North-West of India. These people were nomadic and were in search of new homes. They were fighting among themselves for territorial gains and political powers.

It was in that kind of racial migration and contest for lands that the Kushanas rose to power in Central Asia. In the opening year of the first century about 25AD a powerful chief of the kushanas named Kujala Kadphises I established his supremacy over other yuch-chi tribes and became their overlord. He ruled over a part of Afghanistan and occupied Hindu Kush extending from Parthia to Indus, the Kushana kingdom under this king rose into prominence rapidly.

His kingdom included the territories formerly ruled by the Greeks, the Sakas, and the Parthians. Kujala Kadphises was succeeded by his son Wimo Kadphises or Vima Kadphises and ruled this vast territory till his death in 78AD. He is regarded as the real builder of the Kushana empire in India. Vima Kadphises or Kadphises II was succeeded by Kaniska in 78AD as the third king of the Kushana dynasty. His exact relation with Kadphises II is not known but his immediate succession to the throne after him proves that he was the next in line to rule over the empire.

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The exact date of Kaniska’s reign still remains controversial but with the accession to throne there began the Saka Era or the Sakabda in Indian history. The year 78AD has been accepted by most historians as the year of the foundation of the Saka Era. This Era has continued to dominate the Indian reckoning of the years and time. It appears paradoxical that though Kaniska was a Kushana emperor and not a Saka yet the era founded by him became famous as the Saka Era.

This was for the fact that to the Indian people of that time the Sakas and the Kushanas appeared as the same type of external tribes to pass under a common name as Saka. Since the sakas came and settled earlier and also became Indianized before the Kushanas their name became more familiar to the Indians. Kaniska was one of the greatest rulers of ancient India. By his conquest, by religious activities and by patronizing the Indian culture he made the Kushana period very eminent and distinguished.

Kaniska extended the Kushana empire vastly both outside and inside India. At the time of his accession to the throne the Kushana empire included Afghanistan, a large part of Sindh, the Punjab portions of Parthia and Bactria. Kaniska added many territories to his kingdom by his conquests and annexations.

It is obvious that he fought a series of battles during his reign and established his capital at Purushapura (Peshawar). Inside India he conquered Kashmir in the early part of his reign. It is mentioned in the Rajatrangini of Kalhana that Kaniska built many monastries, chaityas, and other monuments in the Kashmir Valley. He founded the city Kaniskapura in Kashmir which place is still known as Kanispore situated near Baramula.

Kaniska conquered many interior parts of the Gangetic valley and occupied Magadha. It is mentioned in the Buddhist literature that after the capture of Pataliputra he brought from there the famous Buddhist philosopher Aswaghosha with him to his capital. He also established his supremacy over other areas of the north like Oudh, Benaras, Sravasti, Gorakhpur, and Mathura. Kaniska fought against some of the Saka satrapas who were still ruling over Western India. He defeated the Saka ruler of Ujjayini and extended his authority to Malwa. He humbled the Parthians on the West. He also led an army across the Pamirs to subdue the petty nomad chiefs of Khotan, Yarkand, and Kashgarh. These tribes in fact were tributaries to China.

Outside India Kaniska fought against and defeated the kings of the Parthians and annexed his territories to his empire. Thereafter he crossed the Pamirs with his army and invaded Khotan, Yarkand, and Kashgar. The rulers of these territories having been subordinate chiefs under the Chinese emperor, Kaniska had to fight against the Chinese emperor and ultimately came out victorious over the Chinese and established his sovereignty over Khotan, Yarkand and Kashgar. Thus Kaniska ruled a vast empire that included Afganistan, Bactria, Kashgar, Khotan, and Yarkand and Kashmir. Sind, the Punjab United Provinces, and a portion of Malwa were also parts of his territorial possession.

Administration :

Very little is known about the administration and the style of functioning of Kaniskas government. From the Sarnath inscription we learn that Kaniska divided his vast empire into several provinces and put them under the charge of Kshatraps or governors. These officials were carefully selected and were not allowed to revolt against the central authority. Utmost attention was paid for the maintenance of law and order in the empire. If anybody tried to revolt against the authority of the king he was dealt ruthlessly.

Purushapura, the capital city was one of the beautiful cities of India. It was adorned with many noble edifices, lofty public buildings monuments and Buddhist monasteries. There are evidences to show that Kaniska made it a great city. As a political centre, a military strong hold, and a sacred place of Buddhism Purushapura attained the status of other notable ancient capitals like Pataliputra. Recent archaeological discoveries show that this famous city of Kaniska was situated near the modern capital of the North-West Frontier Province Peshawar.

Kaniska is remembered not only as a great conqueror but also as a Buddhist religionist. Indeed he occupies the front rank with those who put heart and soul to uplift Buddhism. In the beginning he was not a follower of Buddhism. His early coins bear the images of the Persian, Greek and Hindu gods. Subsequently he came in contact with the great Buddhist monk Asvaghosha and embraced Buddhism.

Kaniska has been given a place only next to Asoka as a patron of Buddhism. Like Asoka he became a convert of Buddhism. By the time of Kaniska the Kushanas were already under the influence of Hinduism and were devotees of the Hindu gods. As they had come from outside they also respected their earlier gods. It is no wonder that the earlier coins of Kaniska contain the figures of Iranian, Greek and Indian gods.

It is evident from these sources that Kaniska adopted Buddhism after he had ruled as a king for some years. The Buddhist sources do not attach any reasons for his conversion. But it is mentioned that Kaniska came under the influence of Asvaghosa and turned to be a devotee of Lord Buddha and accepted Buddhism.

The Peshawar Casket Inscription proves his deep association with Buddhism. He summoned the Fourth Buddhist council at Kundalavana near Srinagar. The council got the opportunity to reform Buddhist faith. It went a long way to propagate Buddhism. In the council the proceedings were written and compiled in a book named Mahavibhasha which is the encyclopedia of Buddhism.

Kaniska gave royal patronage to the new form of Buddhism called Mahayanism. His activities to promote Buddhism in India and abroad have made him immortal. He constructed a large number of statues and images of Lord Buddha, Buddha Viharas, monasteries and dwelling places for the Buddhist monks which ultimately helped to spread and popularize Buddhism.

The Buddhist monks were given exhaustive state help. He deputed several Buddhist religious-missions to China, Japan, Tibet and Central Asia carrying messages and teachings of Buddhism. With the result a sizable population of those countries embraced the new religion. His behaviors in the Fourth Buddhist council gave a boost to Buddhism. It was from the time of Kaniska that Buddhism started penetrating deeply into Central Asia, Tibet, China, and Japan in a sweeping way. In the tide of Mahayana doctrines Buddhism surged forward in distant directions to establish its predominance among the Asian community.

Kaniska as a Patron of Culture:

Kaniska became the greatest patron of Indian Culture. He was a true representative of the liberal spirit of the Indian culture. Kaniska undisputedly was a great patron of art and literature. The new school of Art made murcurial progress during the reign of Kaniska. Interestingly in the Gandhara School of Art the style, tradition and object were purely Indian but the technique applied was that of Greek art.

Under this school, a large number of statues of Lord Buddha, several sculptures, fine works on stones were made. Some of those rare materials are still available. In fact highly skilled workmanship, beauty and fineness of the statues really move the people today. As most of the specimen of this style found or discovered in Gandhara, this art is attributed as the Gandhara School of Art.

Kaniska was a great builder. In important cities of his kingdom he constructed many beautiful buildings, lofty towers, splendid monasteries and attractive stupas. The tower he constructed at Peshawar exerted the wonder and appreciation of the travellers much after his death. It was about 400 feet high and chiefly constructed of wood.

Its matchless beauty and impositions surpassed all records. He has constructed another tower at Kashmir. Kaniska enriched Sarnatha and Mathura with many fine buildings, monasteries and stupas. The remnants of those structures and the Gandhara School of Art are still available in both the places. The headless life size statue of Kaniska found at Mathura is an exquisite piece of art. From the excavation of his famous stupa near Peshawar, a relic casket of Bronze has been discovered. Besides the relics of Buddha the casket contained the figures of Buddha, Brahma, Indra and that of Kaniska himself shown between the sun and the moon. This proves the catholicity and liberality of Kaniska towards the Indian belief.

Kaniska was a unique patron of art and learning. It was during his time the Sanskrit language dealing with both religious and non-religious subjects received due patronage. Many famous works of Sanskrit literature were made popular scriptures of ancient India. The court of Kaniska was a proof of his liking for the men of letters.

Asvaghosa was the most illustrious figure of his court. A poet philosopher and a play write Asvaghose wrote Buddhacharita in Sanskrit which has been regarded as the epic of Buddhism. He was also the author of Sutralankar. The court of Kaniska was also adorned by Nagaijuna the author of the Madhyamika Sutra that deals with the theory of relativity. The most renowned medical scientist of ancient India Charaka also belonged to the court of Kaniska. He was the author of the most famous work on medicine known as Charaka Samhita which maintained its hold on the Indian mind over centuries since then and also retains its hold on the Ayurvedic science of the present time.

Vasumitra the eminent Buddhist divine was also a celebrity in the court of Kaniska. He presided over the Fourth Buddhist Council and compiled the Mahavibhasa Sastra as a remarkable commentary on the Buddhist Tripitakas. It was also written in Sanskrit. Kaniska thus patronized Sanskrit language and tried his best for its growth.

Trade and Commerce:

During the reign of Kaniska trade and commerce flourished encouragingly. The boundary of this vast empire was extended in the north-west up to the Roman empire, Chinese empire and Parthian empire. On the south it touched the Andhra State. As the boundary was touching the foreign land gate-ways were opened for brisk trade with the foreign countries. This extensive foreign trade helped India to earn foreign exchange.

Precious stones, pearls, Silk, ivory, perfumes and spices we’re the main articles of export. Gold, Silver, Wine and luxury goods were generally imported from the outside countries. Principal items of export were silk, muslin, finer sorts of cloth, cutlery, armour, brooches, embroideries, rugs, perfumes, drugs, ivory, finished ivory works and jewellery of gold and silver.

The system of barter had not disappeared altogether but the use of coins as the medium of exchange was becoming familiar and general. The standard unit of value for exchange was the copper coin called Karshapana. It was weighing a little more than 146 grains. Silver Karshapana was called Purana or Dharana and was little more than 58 grains. The weight and relative value of coins probably varied in different parts. Moreover coins were not much in use except in very big towns. Money was lent for business and interest was paid on loans.

The economic prosperity of the country was at a high level and many arts, crafts and occupations developed well due to the growth of commercial facilities with foreign countries owing to the development of communication facilities. Thus along with the extension of the empire the extension of the commercial activities were very much attached to the growth of the Kingdom.

Achievements:

Kaniska was a conqueror and a great empire builder. The vastness of his empire confirms his military genius and thus he proved himself to be an invincible conqueror and an ambitious general who earned laurel and made the foundation of the Kushana empire firm and strong. Contemporize evidence establishes that his administrative machinery functioned efficiently.

The people were living happily without any internal revolt. He maintained law and order firmly throughout the empire and ensured stability. Kaniska provided the era of political stability and a well-organised system of government. Continually harassed by the interminable foreign invasions India now felt the heeling effects of a strong alien rule. The greatness of Kaniska lies in his religious activities.

Though in the beginning like Asoka he was not a Buddhist but subsequently embraced Buddhism and devoted heart and soul to uplift Buddhism. His untiring efforts elevated Buddhism to high pinnacle. On that context he deserves glowing tribute. Kaniska was not only a great empire builder he was also a patron of art and literature. The name of Kaniska will remain associated with the Gandhara School of Art and Several magnificent Vihars, Shupas and monasteries.

He was a lover of Sanskrit literature. During his time Sanskrit literature steadily progressed. A large quantity of Sanskrit literature both religious and secular was produced under his patronage. The time of Kaniska was thus a time of intense literary, philosophical, scientific and artistic activities. The royal patronage covered almost every branch of the social, cultural and economic life of India.

Gandhara School of Art:

The Persians, the Greeks, the Sakas, the Kushanas all came to India to rule and settled in Gandhara. The fusion and intermixture of different cultures gave birth to a hybrid culture. The Gandhara School of Art was a manifestation of one such mixed culture. The Greek or the Hellenic artistic techniques influenced the Indian art of image making. In the north western region of India known as Gandhara a new school of art soon came to be developed famous as the Gandhara School of Art. It also came to be known as the Indo-Greek Art. Under this art the Indian images and themes were worked out on stone according to Greek style of figure making. The Gandhara School of Art is also described as Greeco-Buddhist.

It is important to note that the school came to prominence when the Greek domination on this part of India came to decline. The technique of art is no doubt Hellenistic and modified by Iranian and Scythian contacts but the themes depicted are Indians and exclusively Buddhist. The Gandhara School of Art represents a stage of the Indianisation of the outsiders specially the Greeks and the Kushanas and therefore should be jugged from that angle.

The techniques and forms applied were Greek in nature but the ideas inspiration and subjects were all Indians. The Gandhara artists had the hand of a Greek but the heart of an Indian. The procedure of this school was revolutionary. For the first time images of Lord Buddha either in sitting or standing postures was represented. During the reign of Kaniska the Gandhara School of Art developed and flourished remarkably. Under the Gandhara School large number life like statues of Lord Buddha began to be prepared which was earlier made in symbols such as foot prints, the Bo-tree, a vacant seat or an umbrella.

Great care was taken to show the physical features of a figure as natural as possible. Much attention was paid to show dress, its folds, designs, turban etc. to make the statue as lively as possible. A pensive attention was also paid to ensure firmness, precisions and polish etc. in fulfilling the art. Its origin was Greek and its aims and objectives were purely Indian.

In some cases this school of art became careful to depict certain scenes from Buddha’s life. In addition statues of some Kushan rulers were also made. Most of the specimens of this School were executed in stone but in some cases stucco (lime) terrcota (baked clay) and clay were also used to build statues, images and sculptures connecting Buddhist faith. The main centre of this Gandhara School of Art was no doubt Gandhara but its remnants discovered in Afganistan, Taxila, which prove clearly that it flourished over a vast region.

Mathura & Sanchi School of Arts:

Gandhara School also influenced the Mathura School of Art in the interior of India. Mathura was a notable centre of art which functioned like a workshop for the production of countless images of the Buddha and the Bodhisattvas. The demand for these images grew as Mahayanism spread farther and farther. Places like Sanchi, Rajagriha, Sarnath and Sravasti received the Mathura images in large number. This wave of the art also influenced Jainism and Brahminism. Mathura which was the main centre of Jainism got a strong incentive for Jaina-image making. Brahminical god and goddesses also received the profound attention of the artists of Mathura School of Art.

The Mathura School and the Sanchi School of Arts are distinctly different from the Gandhara School of Art in the field of the fineness, precision, and polish etc. of the statues. Gandhara artists were very careful to make the statues attractive depicting great details of physical features. Meticulous details of physical features like muscles, hair etc. were made in the Gandhara School where as the artists of both Mathura and Sanchi School lacked in that style of image making.

Of course Mathura and Sanchi Schools received due patronage during Gupta period which added a new dimension in the form of image making. The images made in the Mathura and Sanchi Schools were under the influence of Puranic theme during the Gupta period. They represented both balance and beauty. Built both in stone and brick they maintained external decoration of higher order.

Kaniska’s reign witnessed a systematic attainment of perfection in every walk of human civilization. Being a follower of Buddhism he allowed the flourishing condition of other religions to continue. India was connected with foreign countries due to trade facilities. In the cultural side he inaugurated a new lease of life for the Indians to be proud of their cultural identity in the world civilization.

Related Articles:

• The Mathura School of Art during Kushnas Dynasty
• Influence of Buddhism on Indian Culture
• An Estimate of Kanishka: One of the Greatest Monarchs of Ancient India
• Hellenistic Impact on Indian Culture

Kanishka 迦弐色迦王 (n.d.) (Skt; Jpn Kanishika-o )     The third and most influential king of the Kushan or Kushana dynasty , which ruled over the northern part of the Indian subcontinent, Afghanistan , and regions north of Kashmir [[Wikipedia: Central Asia | Central Asia ]]. It is generally thought that Kanishka reigned during the second century, though differing accounts place his ascension between 78 and 144. His reign is believed to have lasted for about twenty-five years. According to one influential account, he was born in Khotan and came from a family line different from that of Kushan dynasty founder Kujula Kadphises and his successor, Vima Kadphises . He made Purushapura (present-day Peshawar in Pakistan ) the capital of his Kushan kingdom , which prospered as a transit-caravan center and a crossroad for Eastern and Western civilizations to meet. As the most powerful monarch of the Kushan kingdom , he expanded his territory, bringing the influence of the Kushan kingdom to its height.     Most of the information concerning him has been gleaned from Buddhist literature , and he is best remembered as a great patron of Buddhism , together with King Ashoka who lived four hundred years earlier. He studied Buddhism under the Buddhist poet Ashvaghosha and convened the Fourth Buddhist Council in Kashmir with five hundred monks , including Parshva , Vasumitra , and Dharmatrata . That council compiled The Great Commentary on the Abhidharma . He also built a great stupa in the suburbs of his capital at Purushapura . Kanishka maintained contacts with Rome , and during his reign, Gandhara Buddhist art , influenced by Greco-Roman style, prospered. The neighboring Gandhara region became the center of Buddhism , and the doctrinal study of the Sarvas-tivada school flourished there. Charaka , to whom the medical treatise Charaka-samhita is attributed, is said to have been King Kanishka 's physician . Though Kanishka greatly honored Buddhism , he is said to have protected the teachings of Zoroastrianism and Hinduism as well. The coins used during Kanishka 's reign are engraved with images of Iranian , Greek , and Brahmanic deities . His kingdom was so affluent that large numbers of gold coins were issued during his reign.

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Kanishak Kataria Marksheet: Inspiring Things to Know About the Topper of the UPSC Exam 2018

Clearing the UPSC test is not an easy task. There are many prominent leaders who cracked the exam with flying colours. Their hard work and determination left as a  success story for the candidates who are willing to appear for the CSE exam. Reading and analysing the stories behind these successful officers motivates the aspirants towards their goals.

The following article is about one such individual who survived to defeat more than lakhs of writers, Kanishak Kataria. He secured the number 1 rank in the UPSC civil service examination. Let’s have a look at his mark-sheet and his preparation strategy. Do read it till the end to know his journey of success as an IAS officer.

Kanishak Kataria Biography

Kanishak Kataria previously worked as a  data scientist in the IT hub of India in Bengaluru. He had obtained his degree from IIT Bombay. He gave his UPSC exam in 2018 and managed to be ranked number one.

He cleared the exam with an outstanding score in the first attempt itself.  He managed to get the highest mark in opposition with lakhs of writers. He received a job in Korea and was serving there before he came back to Bengaluru. Kanishak’s dad and his uncle are both civil servants . His dad is the Director of the Empowerment Department in Rajasthan and Social Justice. As a result, he is very respectful and habituated to duties as a civil servant.

Kanishak Kataria Marksheet

Following are the marks secured by Kanishak Kataria in the Civil Services Exam in 2018. His top-class marks are certainly a motivation for all the students who are appearing for the UPSC exam.

Also Read: Kanishak Kataria Wiki: Marksheet, Booklist, Category & Facts to Know

Kanishak Kataria Strategy

Kanishak Kataria’s technique helped him secure the 1st rank in UPSC. He said that he used to study 10 hours a day with full focus and hard work. His self-strategy was entirely based on his strengths and weaknesses.

His friends were also IAS candidates who helped him score better. They always used to discuss the preparation techniques with each other. Every aspirant has his way of learning. Some prefer taking training, some belief in self-study. Kanishka realized the fact and started creating his unique self-strategy.

Thus, his main advice for the exam is to build a method that suits you the best. Your strengths and weaknesses are the way to your goal. Develop your unique strategy by taking advice from people rather than copying them.

Kanishak Kataria’s UPSC Journey

Kanishak Kataria came from an Engineering background. He always had a keen interest in maths and ended up taking maths as his optional subject in UPSC. He says that selecting the optional subject should not be a pressure thinking how much you need to study, rather it should be the subject you enjoy learning the most. It should make your burden less and preparation easier.

Kanishak Kataria belongs to the SC category, which was an advantage for getting a seat in the UPSC. But his hard work and determination didn’t make it needed. This proves that class category doesn’t affect your learning. A student must never assume that he can take advantage of the category he belongs to.

Also Read: IPS Chandana Deepti Wiki: All You Need to know about the People’s Officer

Preparation Tips Inspired by Kanishak Kataria Biography

# Use of your strengths and weaknesses as a strategy to achieve something.

# Believe in yourself, create your strategy of learning. Take help from people around you but never copy them.

# Make your self-study notes. No one can guide you better than yourself. Your handwritten notes are the best material to memorize.

# Choose your optional subject wisely, don’t think of the easiest and most scoring subject. Take the subject you are truly interested in.

# Read only important books, don’t burden yourself with too many books. Look out for a set of valuable books and collect them together for preparation.

# Take exam information from the toppers about the test patterns and their preparation strategy for scoring good marks.

# Keep practicing and revise the topic you learn. Nothing is done in a day. It needs time for something to happen. Don’t give up if you fail to study.  Be focused and patient to get reasonable results.

Also Read: IAS Neha Bhosle Biography: Checkout Her Marksheet, Rank, Optional Subject, and Strategy

Hoping that the above article was useful to you to know everything about Kanishak Kataria, the number one ranked candidate in UPSC. His mark sheet, rank, UPSC subjects, and preparation strategy are mentioned in detail above. There are many successful people who leave behind motivational stories for the students. It is important for aspirants to read these stories to encourage themselves for the exam.

If you are looking for more such journeys of successful leaders, then do visit the website UPSC Pathshala for better guidance and the best quality content for the students to prepare them well for the exams.

This article has influenced me to be determined for my goals. This IAS officer has achieved this great honor because of his passionate mind and hard-working soul at such a younger age. What do you want to say?

This blog has all the information about this civil servant’s life. This is enormously inspiring. What do you think?

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About the Author

Shilpa is a professional web content writer and is in deep love with travelling. She completed her mass communication degree and is now dedicatedly playing with words to guide her readers to get the best for themselves. Developing educational content for UPSC, IELTS aspirants from breakthrough research work is her forte. Strongly driven by her zodiac sign Sagittarius, Shilpa loves to live her life on her own notes and completely agrees with the idea of ‘live and let live. Apart from writing and travelling, most of the time she can be seen in the avatar of 'hooman' mom to her pets and street dogs or else you can also catch her wearing the toque blanche and creating magic in the kitchen on weekends.

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• IAS Questions
• IAS History Questions
• What Were The Achievements Of Kanishka

What were the achievements of Kanishka?

Kanishka is known for the expansion of the empire and patronage of Buddhism which earned him the sobriquet of ‘Second Ashoka’.

He played a crucial role in the propagation of Buddhism which helped in spreading the religion to far off lands such as China, Central Asian and Japan etc.

For further reading check the following articles:

• Prehistoric Age in India
• Kushan Empire
• Prehistoric Rock Paintings

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