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An inscription in Mathura discovered in 1988 mentions "The last day of year 116 of Yavana hegemony (Yavanarajya)", also attesting presence of the Indo-Greeks in the 2nd century BCE. The inscription would date to the 116th year of the Yavana era (thought to start in 186–185 BCE) which would give it a date of 70 or 69 BCE. [3]
"The second strong element of Mathura art is the free use of the Hellenistic motifs and themes; e.g, the honey-suckle, acanthus, Bacchanalian scenes conceived round an Indianised pot-bellied Kubera, garland-bearing Erotes, Tritons, Heracles and the Nemean Lion, the Eagle of Zeus and the Rape of Ganymede, were strictly classical subjects but ...
The Naga dynasty is known mainly from the coins issued by its rulers, and from brief mentions in literary texts and inscriptions of the other dynasties. [4] According to the Vayu and the Brahmanda Puranas, nine Naga kings ruled Padmavati (or Champavati), and seven Naga kings ruled Mathura, before the Guptas.
However, the city of Mathura further west never seems to have been under the direct control of the Shungas, as no archaeological evidence of a Shunga presence has ever been found in Mathura. [25] On the contrary, according to the Yavanarajya inscription , Mathura was probably under the control of Indo-Greeks from some time between 180 BCE and ...
Jayaswal further argued that the Puranas describe the Naga kings of Vidisha as "vrisha" (IAST: vṛṣa, "bull"), and that the symbol Shiva's bull Nandi) appears on the Mathura coins. [4] Historian A. S. Altekar disputed Jayaswal's theory based on several arguments: Coins similar to the ones found at Mathura have not been discovered at Vidisha. [8]
The Mathura lion capital, an Indo-Scythian sandstone capital from Mathura in Central India, and dated to the 1st century CE, describes in kharoshthi the gift of a stupa with a relic of the Buddha, by queen Nadasi Kasa, "the wife of Rajuvula" and "daughter of Aiyasi Kamuia", [10] which was an older view supported by Bühler, Rapson, Lüders and ...
The inscription mentions the name of the Great Satrap Rajuvula, [15] and was apparently made by his son, [16] the Great Satrap of Mathura Sodasa. [17]The discovery of the Mora Well Inscription in the 19th-century led archaeologists to excavate the Mora Mound in 1911-12, near the Mora well. [18]
Another theory has been proposed by Heinrich Luders. Based on analysis of 10th to 12th century Jaina texts, Luders proposed that Vrishnis may have roots in Jainism, noting the co-existence of the Jain and Vrishni-related archaeological findings in Mathura, and the strength of Jainism at that time in Mathura. [13]