The Indus Valley Civilization dates to c. 7000 BCE and grew steadily throughout the lower Gangetic Valley region southwards and northwards to Malwa. The cities of this period were larger than contemporary settlements in other countries, were situated according to cardinal points, and were built of mud bricks, often kiln-fired. Houses were constructed with a large courtyard opening from the front door, a kitchen/workroom for the preparation of food, and smaller bedrooms.

Family activities seem to have centered on the front of the house, particularly the courtyard and, in this, are similar to what has been inferred from sites in Rome, Egypt, Greece, and Mesopotamia. The buildings and homes of the Indus Valley peoples, however, were far more advanced technologically with many featuring flush toilets and "wind catchers" (possibly first developed in ancient Persia) on the rooftops which provided air conditioning. The sewer and drainage systems of the cities excavated thus far are more advanced than those of Rome at its height. 

Whatever the reason for the abandonment of the cities, the period that followed the decline of the Indus Valley Civilization is known as the Vedic Period, characterized by a pastoral lifestyle and adherence to the religious texts known as The Vedas. Society became divided into four classes (the Varnas) popularly known as `the caste system’ which were comprised of the Brahmana at the top (priests and scholars), the Kshatriya next (the warriors), the Vaishya (farmers and merchants), and the Shudra (laborers). The lowest caste was the Dalits, the untouchables, who handled meat and waste, though there is some debate over whether this class existed in antiquity.

At first, it seems this caste system was merely a reflection of one’s occupation but, in time, it became more rigidly interpreted to be determined by one’s birth and one was not allowed to change castes nor to marry into a caste other than one’s own. This understanding was a reflection of the belief in an eternal order to human life dictated by a supreme deity.

Persia held dominance in northern India until the conquest of Alexander the Great in 330 BCE who marched on India after Persia had fallen. Again, foreign influences were brought to bear on the region giving rise to the Greco-Buddhist culture which impacted all areas of culture in northern India from art to religion to dress. Statues and reliefs from this period depict Buddha, and other figures, as distinctly Hellenic in dress and pose (known as the Gandhara School of Art). Following Alexander’s departure from India, the Mauryan Empire (322-185 BCE) rose under the reign of Chandragupta Maurya (r. c. 321-297 BCE) until, by the end of the third century BCE, it ruled over almost all of northern India.

Chandragupta’s son, Bindusara (r. 298-272 BCE) extended the empire throughout almost the whole of India. His son was Ashoka the Great (r. 268-232 BCE) under whose rule the empire flourished at its height. Eight years into his reign, Ashoka conquered the eastern city-state of Kalinga which resulted in a death toll numbering over 100,000. Shocked at the destruction and death, Ashoka embraced the teachings of the Buddha and embarked on a systematic program advocating Buddhist thought and principles.

He established many monasteries, gave lavishly to Buddhist communities, and is said to have erected 84,000 stupas across the land to honor the Buddha. In 249 BCE, on pilgrimage to sites associated with the Buddha's life, he formally established the village of Lumbini as Buddha's birthplace, erecting a pillar there, and commissioned the creation of his famous Edicts of Ashoka to encourage Buddhist thought and values. Prior to Ashoka's reign, Buddhism was a small sect struggling to gain adherents. After Ashoka sent missionaries to foreign countries carrying the Buddhist vision, the small sect began to grow into the major religion it is today.  

The Gupta Empire is thought to have been founded by one Sri Gupta (`Sri’ means `Lord’) who probably ruled between 240-280 CE. As Sri Gupta is thought to have been of the Vaishya (merchant) class, his rise to power in defiance of the caste system is unprecedented. He laid the foundation for the government which would so stabilize India that virtually every aspect of culture reached its height under the reign of the Guptas. Philosophy, literature, science, mathematics, architecture, astronomy, technology, art, engineering, religion, and astronomy, among other fields, all flourished during this period, resulting in some of the greatest of human achievements. 

By the end of the sixth century B.C., India's northwest was integrated into the Persian Achaemenid Empire and became one of its satrapies. This integration marked the beginning of administrative contacts between Central Asia and India.

Although Indian accounts to a large extent ignored Alexander the Great's Indus campaign in 326 B.C., Greek writers recorded their impressions of the general conditions prevailing in South Asia during this period. Thus, the year 326 B.C. provides the first clear and historically verifiable date in Indian history. A two-way cultural fusion between several Indo-Greek elements--especially in art, architecture, and coinage--occurred in the next several hundred years. North India's political landscape was transformed by the emergence of Magadha in the eastern Indo-Gangetic Plain. In 322 B.C., Magadha, under the rule of Chandragupta Maurya, began to assert its hegemony over neighboring areas. Chandragupta, who ruled from 324 to 301 B.C., was the architect of the first Indian imperial power--the Mauryan Empire (326-184 B.C.)--whose capital was Pataliputra, near modern-day Patna, in Bihar.

During the Kushana Dynasty, an indigenous power, the Satavahana Kingdom (first century B.C.-third century A.D.), rose in the Deccan in southern India. The Satavahana, or Andhra, Kingdom was considerably influenced by the Mauryan political model, although power was decentralized in the hands of local chieftains, who used the symbols of Vedic religion and upheld the varnashramadharma . The rulers, however, were eclectic and patronized Buddhist monuments, such as those in Ellora (Maharashtra) and Amaravati (Andhra Pradesh). Thus, the Deccan served as a bridge through which politics, trade, and religious ideas could spread from the north to the south.

Farther south were three ancient Tamil kingdoms--Chera (on the west), Chola (on the east), and Pandya (in the south)--frequently involved in internecine warfare to gain regional supremacy. They are mentioned in Greek and Ashokan sources as lying at the fringes of the Mauryan Empire. A corpus of ancient Tamil literature, known as Sangam (academy) works, including Tolkappiam , a manual of Tamil grammar by Tolkappiyar, provides much useful information about their social life from 300 B.C. to A.D. 200. There is clear evidence of encroachment by Aryan traditions from the north into a predominantly indigenous Dravidian culture in transition.

Dravidian social order was based on different ecoregions rather than on the Aryan varna paradigm, although the Brahmans had a high status at a very early stage. Segments of society were characterized by matriarchy and matrilineal succession--which survived well into the nineteenth century--cross-cousin marriage, and strong regional identity. Tribal chieftains emerged as "kings" just as people moved from pastoralism toward agriculture, sustained by irrigation based on rivers, small-scale tanks (as man-made ponds are called in India) and wells, and brisk maritime trade with Rome and Southeast Asia.

Discoveries of Roman gold coins in various sites attest to extensive South Indian links with the outside world. As with Pataliputra in the northeast and Taxila in the northwest (in modern Pakistan), the city of Madurai, the Pandyan capital (in modern Tamil Nadu), was the center of intellectual and literary activities. Poets and bards assembled there under royal patronage at successive concourses and composed anthologies of poems, most of which have been lost. By the end of the first century B.C., South Asia was crisscrossed by overland trade routes, which facilitated the movements of Buddhist and Jain missionaries and other travelers and opened the area to a synthesis of many cultures.

The Classical Age refers to the period when most of North India was reunited under the Gupta Empire (ca. A.D. 320-550). Because of the relative peace, law and order, and extensive cultural achievements during this period, it has been described as a "golden age" that crystallized the elements of what is generally known as Hindu culture with all its variety, contradiction, and synthesis. The golden age was confined to the north, and the classical patterns began to spread south only after the Gupta Empire had vanished from the historical scene.

The military exploits of the first three rulers--Chandragupta I (ca. 319-335), Samudragupta (ca. 335-376), and Chandragupta II (ca. 376-415)--brought all of North India under their leadership. From Pataliputra, their capital, they sought to retain political preeminence as much by pragmatism and judicious marriage alliances as by military strength. Despite their self-conferred titles, their overlordship was threatened and by 500 ultimately ruined by the Hunas (a branch of the White Huns emanating from Central Asia), who were yet another group in the long succession of ethnically and culturally different outsiders drawn into India and then woven into the hybrid Indian fabric.

 Dashavatara Temple, Deogarh

Dashavatara Temple, Deogarh

by Byron Aihara (CC BY-SA)

Under Harsha Vardhana (or Harsha, r. 606-47), North India was reunited briefly, but neither the Guptas nor Harsha controlled a centralized state, and their administrative styles rested on the collaboration of regional and local officials for administering their rule rather than on centrally appointed personnel. The Gupta period marked a watershed of Indian culture: the Guptas performed Vedic sacrifices to legitimize their rule, but they also patronized Buddhism, which continued to provide an alternative to Brahmanical orthodoxy.

The most significant achievements of this period, however, were in religion, education, mathematics, art, and Sanskrit literature and drama. The religion that later developed into modern Hinduism witnessed a crystallization of its components: major sectarian deities, image worship, devotionalism, and the importance of the temple. Education included grammar, composition, logic, metaphysics, mathematics, medicine, and astronomy. These subjects became highly specialized and reached an advanced level.

The Indian numeral system--sometimes erroneously attributed to the Arabs, who took it from India to Europe where it replaced the Roman system--and the decimal system are Indian inventions of this period. Aryabhatta's expositions on astronomy in 499, moreover, gave calculations of the solar year and the shape and movement of astral bodies with remarkable accuracy. In medicine, Charaka and Sushruta wrote about a fully evolved system, resembling those of Hippocrates and Galen in Greece. Although progress in physiology and biology was hindered by religious injunctions against contact with dead bodies, which discouraged dissection and anatomy, Indian physicians excelled in pharmacopoeia, caesarean section, bone setting, and skin grafting.

When Gupta disintegration was complete, the classical patterns of civilization continued to thrive not only in the middle Ganga Valley and the kingdoms that emerged on the heels of Gupta demise but also in the Deccan and in South India, which acquired a more prominent place in history. In fact, from the mid-seventh to the mid-thirteenth centuries, regionalism was the dominant theme of political or dynastic history of South Asia. Three features, as political scientist Radha Champakalakshmi has noted, commonly characterize the sociopolitical realities of this period. First, the spread of Brahmanical religions was a two-way process of Sanskritization of local cults and localization of Brahmanical social order. Second was the ascendancy of the Brahman priestly and landowning groups that later dominated regional institutions and political developments. Third, because of the seesawing of numerous dynasties that had a remarkable ability to survive perennial military attacks, regional kingdoms faced frequent defeats but seldom total annihilation.

Peninsular India was involved in an eighth-century tripartite power struggle among the Chalukyas (556-757) of Vatapi, the Pallavas (300-888) of Kanchipuram, and the Pandyas (seventh through the tenth centuries) of Madurai. The Chalukya rulers were overthrown by their subordinates, the Rashtrakutas, who ruled from 753 to 973. Although both the Pallava and Pandya kingdoms were enemies, the real struggle for political domination was between the Pallava and Chalukya realms.

 Kailasanatha Temple, Kanchipuram

Kailasanatha Temple, Kanchipuram

by Balaji Shankar Venkatachari (CC BY-NC-SA)

Despite interregional conflicts, local autonomy was preserved to a far greater degree in the south where it had prevailed for centuries. The absence of a highly centralized government was associated with a corresponding local autonomy in the administration of villages and districts. Extensive and well-documented overland and maritime trade flourished with the Arabs on the west coast and with Southeast Asia. Trade facilitated cultural diffusion in Southeast Asia, where local elites selectively but willingly adopted Indian art, architecture, literature, and social customs.

The interdynastic rivalry and seasonal raids into each other's territory notwithstanding, the rulers in the Deccan and South India patronized all three religions--Buddhism, Hinduism, and Jainism. The religions vied with each other for royal favor, expressed in land grants but more importantly in the creation of monumental temples, which remain architectural wonders. The cave temples of Elephanta Island (near Bombay, or Mumbai in Marathi), Ajanta, and Ellora (in Maharashtra), and structural temples of Kanchipuram (in Tamil Nadu) are enduring legacies of otherwise warring regional rulers. By the mid-seventh century, Buddhism and Jainism began to decline as sectarian Hindu devotional cults of Shiva and Vishnu vigorously competed for popular support.

Although Sanskrit was the language of learning and theology in South India, as it was in the north, the growth of the bhakti (devotional) movements enhanced the crystallization of vernacular literature in all four major Dravidian languages: Tamil, Telugu, Malayalam, and Kannada; they often borrowed themes and vocabulary from Sanskrit but preserved much local cultural lore. Examples of Tamil literature include two major poems, Cilappatikaram (The Jewelled Anklet) and Manimekalai (The Jewelled Belt); the body of devotional literature of Shaivism and Vaishnavism--Hindu devotional movements; and the reworking of the Ramayana by Kamban in the twelfth century. A nationwide cultural synthesis had taken place with a minimum of common characteristics in the various regions of South Asia, but the process of cultural infusion and assimilation would continue to shape and influence India's history through the centuries.