Apracharajas

Apracharajas
52 BCE–78 CE
Silver coin of the Apracaraja Vijayamitra of Apracharajas
Silver coin of the Apracaraja Vijayamitra
Approximate location of the Apracharajas.
Approximate location of the Apracharajas.
CapitalBajaur
Common languagesGandhari Prakrit
Religion
Buddhism
GovernmentMonarchy
Raja 
• c. 52 BCE
Vijayakamitra
• c. late 1st BCE
Visnuvarma
• c. 2 BCE
Vijayamitra
• c. 32 CE
Indravasu
• c. 50 CE
Indravarma II
Historical eraAntiquity
• Established
52 BCE
• Disestablished
78 CE

The Apracharajas (Gandhari: 𐨀𐨤𐨿𐨪𐨕𐨪𐨗),[1] also known as Avacarajas (Gandhari: 𐨀𐨬𐨕𐨪𐨗),[2] were a local ruling dynasty of Gandhara. The Apracharaja capital, known as Apracapura (also Avacapura), was located in Bajaur,[2] though from numismatic evidence and reliquary inscriptions, it is asserted that their territory encompassed the wider region of Gandhara, including the cities of Taxila and Pushkalavati.[3] Under the administration of Sases, their domain expanded to incorporate the former territory of the kingdom of Porus, which extended as far as the river Ravi in the Punjab.

Based on analysis of their inscriptions and coinage, the Apracharajas are widely believed to have served as significant benefactors of Buddhism. Translated inscriptions indicate the donation of stupas and reliquaries in honor of the Buddha. Notably, Indragivarma, the second son of Vijayamitra the Apracharaja, and Utara, the spouse of Indravarma, detail the construction of stupas in previously unestablished locales. These inscriptions and coinage are consistently composed in Gandhari Prakrit, utilizing the Kharosthi script, thereby highlighting the adherence of these rulers to Gandharan culture.

The genesis of the Apracharajas is traced to the Apracharajas Visnuvarma and Vijayamitra, however the Bajaur casket inscription associated with them suggests a predecessor named Vijayakamitra, stated to have flourished during the era of Menander II of the Indo-Greek Kingdom. Research on reliquary inscriptions also further describes that Vijayamitra's direct predecessor to have been a Visnuvarma, however he has not been accurately dated.[4] Notably, the administrative structure of the Apracha polity is characterized by a hierarchical arrangement, wherein absolute power is held by the patriarch (Apracharaja), followed by subordinate generals, denoted by the Greek term "Stratega" in inscriptions. Of particular interest is the case of Satruleka, an Apracha figure who is bestowed with the title Satrap, deviating from the typical hierarchical designations. Below these tiers were Apracha princes who were potential successors to the throne.[5]

Origins

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The etymological interpretation of 'apracharaja' has been subject to considerable scholarly discourse. N. G. Majumdar posited that it is defined as 'Kings without rival', however, H. W. Bailey contested this assertion, stating that its significance is simply 'Kings of Apraca'.[6]

According to Richard Solomon, Gandhari names of Apracha rulers like Vispavarma may have been originally non-Indic, suggesting them to be of Indo-Scythian descent.[2] Several other scholars consider the dynasty to be of local Gandhari origins.[7][8][9]

History

[edit]

The Apracharajas were a historical dynasty situated in the region of Gandhara, extending from the governance of Menander II within the Indo-Greek Kingdom to the era of the early Kushans. Renowned for their significant support of Buddhism, this assertion is supported by swathes of discovered donations within their principal domain, between Taxila and Bajaur.[3] Archaeological evidence also establishes dynastic affiliations between them and the rulers of Oddiyana in modern-day Swat.[10]

The dynasty is argued to have been founded by Vijayakamitra, identified as a vassal to Menander II, according to the Shinkot casket. This epigraphic source further articulates that King Vijayamitra, a descendant of Vijayakamitra, approximately half a century subsequent to the initial inscription, is credited with its restoration following inflicted damage.[11] He is presumed to have gained the throne in c. 2 BCE after succeeding Visnuvarma, with a reign of three decades lasting til c. 32 CE [12] before being succeeded by his son Indravasu and then further by Indravasu's grandson Indravarma II in c. 50 CE.[13]

Scythian era

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Some Aprachas are documented on the Silver Reliquary discovered at Sirkap, near Taxila, designating the title "Stratega," denoting a position equivalent to Senapati, such as that of Indravarma who was a general during the reign of the Apracharaja Vijayamitra.[14] Indravarma is additionally noteworthy for receiving the above-mentioned Silver Reliquary from the Indo-Scythian monarch Kharahostes, which he subsequently re-dedicated as a Buddhist reliquary, indicating was a gift in exchange for tribute or assistance.[15] According to another reliquary inscription Indravarma is noted as the Lord of Gandhara and general during the reign of Vijayamitra.[16] According to Apracha chronology, Indravarma was the son of Visnuvarma, an Aprachraja preceding Vijayamitra.

Indravarmas son Aspavarma is situated between 20 and 50 CE, during which numismatic evidence overlaps him with the Indo-Scythian ruler Azes II and Gondophares of the Indo-Parthians whilst also describing him as 'Stratega' or general of the Aprachas.[17] In accordance with a Buddhist Avadana, Aspavarma and a Saka noble, Jhadamitra, engaged in discussions concerning the establishment of accommodation for monks during the rainy seasons, displaying that he was a patron of Buddhism.[18] A reliquary inscription dedicated to 50 CE, by a woman named Ariasrava, describes that her donation was made during the reign of Gondophares nephew, Abdagases I, and Aspavarma, describing the joint rule by the Aprachas and the Indo-parthians.[19]

Parthian era

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In an inscription dated to 30 CE, Satruleka, identified as a maternal nephew of King Vijayamitra, the founder of the Apracharajas, describes himself as a Satrap. This occurrence coincides with the invasion of the Indo-Parthians, suggesting the possibility that his appointment as Satrap may have been affiliated with an alliance alongside Gondophares.[20]

During the dominion of the Indo-Parthians, Apracharaja Sasan, as described on numismatic evidence identifying him as the nephew of Aspavarma, emerged as a figure of significance.[21] Aspavarman, a preceding Apracharaja contemporaneous with Gondophares, was succeeded by Sasan, after having ascended from a subordinate governance role to a recognized position as one of Gondophares's successors.[22] He assumed the position following Abdagases I.[23] The Kushan ruler Vima Takto is known through numismatic evidence to have overstruck the coins of Sasan, whilst a numismatic hoard had found coins of Sasan togethor with smaller coins of Kujula Kadphises[24] It has also been discovered that Sasan overstruck the coins of Nahapana of the Western Satraps, this line of coinage dating between 40 and 78 CE.[25]

It is suggested that one Gondophares may be identical with Phraotes, a Greek-speaking Indo-Parthian king of the city of Taxila, met by the Greek philosopher Apollonius of Tyana around 46 CE. The Gondophares who fits this date is Gondophares IV Sases, whose coinage has been dated to 40-78 CE.[26] They describe Phraotes' capital, Taxila, as being the same size as Nineveh, being walled like a Greek city whilst also being shaped with Narrow roads,[27][28] and further describe Phraotes kingdom as containing the old territory of Porus.[29] Following an exchange with the king, Phraotes is reported to have subsidized both barbarians and neighboring states, with the objective of averting incursions into his kingdom.[30] Phraotes also recounts that his father, being the son of a king, had become an orphan from a young age. In accordance with Indian customs, two of his relatives assumed responsibility for his upbringing until they were killed by rebellious nobles during a ritualistic ceremony along the Indus River.[31] This event led to the usurpation of the throne, compelling Phraotes' father to seek refuge with the king situated beyond the Hydaspes River, in modern-day Punjab, a ruler esteemed greater than Phraotes' father. Moreover, Phraotes states that his father, received an education facilitated by the Brahmins upon request to the king and married the daughter of the Hydaspian king, whilst having one son that was Phraotes himself.[32] Phraotes proceeds to narrate the opportune moment he seized to reclaim his ancestral kingdom, sparked by a rebellion of the citizens of Taxila against the usurpers. With fervent support from the populace, Phraotes led a triumphant entry into the residence of the usurpers, whilst the citizens brandished torches, swords, and bows in a display of unified resistance.[33]

Apracha reliquary inscriptions

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In the seventy-seventh year of the Great King Azes, deceased, on the twenty-fourth 24 day of the month Śrāvaṇa, by Śatruleka, Satrap, son of Subhutikă, and maternal nephew to the Apracarāja, relics of the Fortunate One Śākyamuni were established at a previously unestablished location in the village Aṭhayi, for the acceptance of the Kāśyapīya monks. All Buddhas are worshipped, all Pratyekabuddhas, Noble Ones, and Disciples are worshipped, [and] all worthy of worship are worshipped. These relics were established along with [his] wife Davili, [their] sons Indraseṇa and Menandra. And [his] mother and father are worshipped, [his] brother Indraseṇa, the Lord Vijayamitra Apracarāja, and Indravarma the General, Ruler of Gandhāra, are worshipped, Rukhuṇaka, one who has a living son, and all worthy of worship are worshipped. Patrulaśiśara bathes the relics.

— Satruleka, Nephew of Vijayamitra

In the twenty-seventh year in the ruler of Lord Vijayamitra the Apracarāja, in the seventy-third year of the one called Azes, in the two-hundred-and-first 201 year of the Greeks, on the eighth day of the month Śrāvaṇa. On this day a stupa was established by Rukhuṇā, wife of the Apracarāja, along with Vijayamitra the Apracarāja, Indravarma the General, and their wives and princes.

—  Bajaur reliquary inscription, Rukhana

The bowl was established by Vijayamitra These relics became broken, are not honoured and so have perished over time; neither śrāddha nor food and water are brought for the ancestors, and so the bowl is not fully covered. In the fifth year of Viyakamitra the Apracarāja on the 25th day of the month Vaiśākha this relic of the Fortunate One, Śākyamuni, the Perfectly Awakened One, was dedicated by Vijayamitra the Apracarāja.

— Shinkot casket, Vijayamitra

In the sixty-third 63 year of the Great King Azes who has passed, on the 16th day of the month Kārttika at this moment of citra, Prince Indravarma, son of the Apracarāja[Viṣ̄uvarma] establishes this relic of the Fortunate One Śākyamuni at a permanent, deep, previously unestablished location. He produces Brahmā-merit along with [his] mother Rukhuṇaka, the one who has a living son and wife of the Apracarāja, along with [his] maternal uncle Ramaka, along with [his] maternal uncle’s wife Daṣakā, along with his wives who are sisters, Vasavadata, Mahaveda, and Ṇika, and wife Utara. For the worship of [his] father Viṣ̄uvarma, the Apracarāja. [His] brother Vaga the General, is worshipped as well as Vijayamitra the [current] Apracarāja. His maternal aunt Bhaïdata is worshipped. And having taken these relics from a Mauryan Period stupa they were established in a central location that is without danger, without trouble. vasia fifty.

— Prince Indravarma, son of Visnuvarma

Utarā, wife of the General, establishes a stupa at a previously unestablished location in the region of Tramaṇa. All Buddhas are worshipped, all past and future Pratyekabuddhas are worshipped, [and] all Nobles Ones are worshipped.

— Utara, wife of Indravarma

All Buddhas are worshipped, all past, future, and present Pratyekabuddhas are worshipped, all Noble Ones are worshipped. Utara, the wife of the prince, establishes relics of the Fortunate One along with Prince Indravarma [I]. A stone pillar was erected…Sadaḍha, Ujiṃda… Utaraüta, Pupidrio, [and] Uṣaṃveo are worshipped, the mother of the regional governor Śreṭha is worshipped, [her] father-in-law, Viṣ̄nuvarma the Apracarāja is worshipped, the one who has a living son, Rukhuṇaka is worshipped, General Vaga is worshipped, the Apracarāja Vijayamitra is worshipped, Dhramasena, the monk and overseer of new constructions are worshipped.

— Utara, wife of Indravarma

Prince Indragivarma, son of Apracarāja Vijayamitra, establishes relics in Śpadi at a previously unestablished location for the worship of all Buddhas.

— Indragivarma, second son of Vijayamitra

Of the son of the great satrap, the yagu king, Kharahostes, 28 staters, 4 dhānaka, 2 māṣa Of prince Indravarma, 28 staters, 1 drachm Of prince Indravarma, 43 staters The son of the general Viśpavarma, the prince Indravarma, with his wife, here these relics establishes in his personal stupa. General Viśpavarma and Śiśireṇa, the general's wife, are honoured. Indravasu, king of Apraca, and Vasumitra, who has a living son, are honoured. General Indravarma and Utara, the wife of the general, are honoured. Vijayamitra, the Avaca king, together with his wife, is honoured. The community of all relatives is honoured. All beings are honoured. All beings are brought to nirvana.The son of the general Vispavarma, the prince Indravarma, together with his wive, here these relics establishes in his personal stupa. The general Vispavarma and Śiśireṇa, the wife of the general, are honoured. Indravasu the Apaca king, and Vasumitra, who has a living son, are honoured. General Indravarma is honoured. Utara, the wife of the general, is honoured. Vijayamitra, king of Avaca, together with his wife, is honoured. The community of all beings is honoured and all beings are honoured. All beings are brought to nirvana.

— Silver reliquary inscription, Prince Indravarma II

[Inside of Bowl] In the ninety-eighth 98 year of the Great King, the Great Azes, on the fifteenth 15 day of the month Caitra. In the reign of Gondophares’ nephew Avakaśa. In the reign of General Aśpavarma, son of Indravarma

— Ariasrava

Patronage of Buddhism

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The Apracharajas embraced Buddhism: they are known for their numerous Buddhist dedications on reliquaries. On their coins Hellenic designs, derived from the coinage of the Indo-Greeks, continued to appear alongside Buddhist ones.

Numerous Buddhist dedications were made by the rulers of the Apracas:

"Members of the Apraca family in the northwestern borderlands of Pakistan and Afghanistan made numerous Buddhist donations recorded in Kharosṭḥī inscriptions dated in the era of Azes. Although most of these inscriptions lack specific provenance, the domain of the Aparacas was probably centered in Bajaur and extended to Swat, Gandhāra, Taxila, and parts of eastern Afghanistan in the last half of the first century BCE and the early decades of the first century CE. Since the discovery of an inscribed reliquary casket from Shinkot in Bajaur donated by the Apraca king Vijayamitra (who evidently founded the dynasty), other inscriptions record donations of relics by at least four generations of kings, queens, and court officials. Apraca kings known from Kharosṭḥī inscriptions, coins, and seals included Indravasu, Visṇuvarman (perhaps identical to Viśpavarman), and Indravarman, but the dynastic genealogy remains uncertain."

— Neelis, Jason, Early Buddhist Transmission and Trade Networks: Mobility and Exchange.[36]
The Bajaur casket was a Buddhist dedication made by Apraca king Indravarman. Metropolitan Museum of Art.[37]

Genealogy

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Significant Aprachas

[edit]
Ruler Image Filiation Approx. dates Mentions
Visnuvarma c. Late 1st CE Queen: Rukhana
Vijayamitra
Apracharajas Vijayamitra
Apracharajas Vijayamitra
 2 BCE - 32 CE Queen: Prahodi
Indravasu Son of Vijayamitra c. 20 CE Queen: Vasumitra
Indragivarma[38] Son of Vijayamitra
Satruleka[38] Maternal nephew of Vijayamitra and son of Subhutika c.30 CE Queen: Davili
Vispavarma
Son of Indravasu Queen: Śiśirena
Indravarman
Son of Visnuvarma Queen: Utara
Aspo[39] or Aspavarmo
Apracharajas. Aspavarama. Circa AD 20-46
Apracharajas. Aspavarama. Circa AD 20-46
 Son of Indravarma 15 - 45 CE
Sasan[39] Contemporary of Kujula Kadphises and Mujatria.[40]

Family tree

[edit]
Apracharajas
Vijayamitra
(1)
r. c. 1st Century
Indravasu
(2)
r. c. 1st Century
Vispavarma
(3)
r. c. 1st Century
Indravarma
(4)
r. c. 1st Century
Aspavarma
(5)
r. c. 1st Century		Child of
Indravarma
Sasa
(6)
r. c. 1st Century

See also

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References

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  1. ^ Richard Salomon, The "Avaca" Inscription and the Origin of the Vikrama Era, Journal of the American Oriental Society Vol. 102, No. 1 (Jan. - Mar., 1982), pp. 59–68.
  2. ^ a b c Richard Salomon, An Inscribed Silver Buddhist Reliquary of the Time of King Kharaosta and Prince Indravarman, Journal of the American Oriental Society, Vol. 116, No. 3 (Jul. - Sep., 1996), pp. 418–452
  3. ^ a b Neelis, Jason (19 November 2010). Early Buddhist Transmission and Trade Networks: Mobility and Exchange Within and Beyond the Northwestern Borderlands of South Asia. BRILL. p. 118. ISBN 978-90-04-18159-5. The domain of the Apracas was probably centred in Bajaur and extended to Swat, Gandhara, Taxila and other parts of Eastern Afghanistan
  4. ^ "Buddhism and Society in the Indic North and Northwest, 2nd Century BCE–3rd Century CE" (PDF). Loṇa identifies herself as a woman of the inner court, a minor wife of Viṣ̄uvarma, who is here entitled prince. His status as prince indicates that he is eligible to succeed the current Apracarāja ruler, who is neither named here nor elsewhere.... All that can be concluded is that the Apraca dynasty predates all evidence we have for it, sometime in the early to mid 1st century BCE.... The presence of two Apracarājas, Viṣ̄uvarma and Vijayamitra, in this inscription previously presented issues to scholars as they are named without explicit reference as to who was the current or the former... Harry Falk argues that in the Indic Northwest the title was more restricted in its usage, denoting a widowed wife of a deceased ruler who is mother to a present ruler. This is true in the case of Uzaṃda, the still living (tiṣṭhatā) mother of the Oḍirāja Seṇavarma, as it is made explicit that the latter's father, Ajidaseṇa, is deceased. Applying this logic to the case of Rukhuṇa, Falk thus argues that her husband Viṣ̄uvarma is deceased and that Vijayamitra is the living son to whom the title refers and the current ruler. (ruling out the situation in which they reigned concurrently)
  5. ^ "Buddhism and Society in the Indic North and Northwest, 2nd Century BCE–3rd Century CE" (PDF). p. 177. The Apracarājas thus installed their own political system, which was structured in terms of a dynastic hierarchy. At the head were the patriarchs, the rulers who were ubiquitously entitled Apracarāja. Six have been hitherto identified—Vijayamitra I, Viṣ̄uvarma, Vijayamitra II, Indravasu, Vijayamitra III, and Indravarma—although the existence of the three Vijayamitras remains unclear, as does the identity of Indravarma. Underneath them were the Generals, of which four are named—Vaga, Indravarma I (who may have become Apracarāja), Viśpavarma, and Aśpavarma—but their positions in the dynastic lineage are again uncertain in many cases. Finally, several figures are called prince (kumāra)—Viṣ̄uvarma, Indravarma I, Indragivarma, and Indravarma II—of whom at least one was to become a general and two were to become rulers, indicating the status was reserved for potential successors.
  6. ^ "Buddhism and Society in the Indic North and Northwest, 2nd Century BCE–3rd Century CE" (PDF). p. 170. In particular, the etymology of the term Apraca remains obscure and currently there are two interpretations: N.G. Majumdar first proposed an underlying Skt. apratya ('without rival'), i.e., 'kings without rival', which long stood as the accepted interpretation. But H. W. Bailey later suggested that spelling variations in the term evidence formative linguistic stages (apaca > avaca > apraca) suggestive of an Ir. baja, the prefix found today in the modern toponym Bajaur, whence several inscriptions of the Apracarājas, i.e. 'kings of Apraca'.
  7. ^ Greek Gods in the East, Stančo, Ladislav, Charles University in Prague, Karolinum Press, 2012, p. 45
  8. ^ Filigenzi, Anna (2015). Art and Landscape : Buddhist Rock Sculptures of Late Antique Swat/Uḍḍiyāna. Verlag der Österreichischen Akademie der Wissenschaften. pp. 33–34. doi:10.26530/oapen_574675. hdl:20.500.12657/33090. ISBN 978-3-7001-7241-3.
  9. ^ UNESCO (1994). History of civilizations of Central Asia: The Development of Sedentary and Nomadic Civilizations: 700 B.C. to A.D. 250. UNESCO Publishing. p. 199. ISBN 978-92-3-102846-5.
  10. ^ Neelis, Jason (19 November 2010). Early Buddhist Transmission and Trade Networks: Mobility and Exchange Within and Beyond the Northwestern Borderlands of South Asia. BRILL. p. 119. ISBN 978-90-04-18159-5. The apracas were also connected by marital alliance with the Odi kings in the Swat valley since a royal relative and officer named Suhasoma in a Buddhist reliquary inscription of Senavarman was married to Vasavadatta.
  11. ^ Kubica, Olga (14 April 2023). Greco-Buddhist Relations in the Hellenistic Far East: Sources and Contexts. Taylor & Francis. pp. 134–135. ISBN 978-1-000-86852-4.
  12. ^ "Buddhism and Society in the Indic North and Northwest, 2nd Century BCE–3rd Century CE" (PDF). p. 207. The first was dedicated by Prahodi, the woman of the inner court of Vijayamitra, and is dated 32 Vijayamitra (30/31 CE)...This year represents in all likelihood one of Vijayamitra's last as ruler, for the throne would subsequently be given to his son Indravasu..
  13. ^ "Buddhism and Society in the Indic North and Northwest, 2nd Century BCE–3rd Century CE" (PDF). p. 220. More likely is that Indravasu governed until c. 50 CE, whereafter he was succeeded by his grandson Indravarma II
  14. ^ Neelis, Jason (19 November 2010). Early Buddhist Transmission and Trade Networks: Mobility and Exchange Within and Beyond the Northwestern Borderlands of South Asia. BRILL. pp. 118–119. ISBN 978-90-04-18159-5. Another important member of the Apraca lineage was the general (stratega) Aspavarman
  15. ^ Neelis, Jason (19 November 2010). Early Buddhist Transmission and Trade Networks: Mobility and Exchange Within and Beyond the Northwestern Borderlands of South Asia. BRILL. p. 119. ISBN 978-90-04-18159-5. A silver drinking vessel with an animal style ibex figure formerly belonging to the "Yagu king" Kharaosta that was rededicated as a Buddhist reliquary by Indravarman may indicate this object was given to the apracas as a gift in exchage for some form of tribute or assistance
  16. ^ "Buddhism and Society in the Indic North and Northwest, 2nd Century BCE–3rd Century CE" (PDF). pp. 204–205. the Lord Vijayamitra Apracarāja, and Indravarma the General, Ruler of Gandhāra, are worshipped
  17. ^ Neelis, Jason (19 November 2010). Early Buddhist Transmission and Trade Networks: Mobility and Exchange Within and Beyond the Northwestern Borderlands of South Asia. BRILL. p. 119. ISBN 978-90-04-18159-5. Since Aspavarman's coins overlap with late or post-humous issues of Azes II and the Indo-parthian ruler Gondophares, he probably flourished from ca. 20-50 CE.
  18. ^ Khettry, Sarita (2014). "Social Background of Buddhism in Gandhara(c.2 Nd Century Bce to the Middle of the 4th Century Ce)". Proceedings of the Indian History Congress. 75: 44. ISSN 2249-1937. JSTOR 44158359. The name of Aspavarma occurs four times in the eighth avadana of the above mentioned Buddhist manuscripts. The story in the avadana text involves some interaction between Aspavarman and Jhadamitra (a Saka noble) with regard to the provision of a place for the monks to stay during the rainy season. This shows that the Aspavarman was a patron of the Buddhist Samgha.
  19. ^ "Buddhism and Society in the Indic North and Northwest, 2nd Century BCE–3rd Century CE" (PDF). p. 163. the Reliquary Inscription of Ariaśrava et al (No. 31), dated 98 Azes (50/51 CE), whose donor, Ariaśrava, stipulates her relic dedication was made in the reign of Gondopahres' nephew Abdagases and the General Aśpavarma, son of Indravarma I:
  20. ^ "Buddhism and Society in the Indic North and Northwest, 2nd Century BCE–3rd Century CE" (PDF). pp. 174–175. One figure named Śatruleka 2 , who names himself as the 'maternal nephew of the Apracarāja [Vijayamitra], was indeed a satrap...one cannot ignore also that the date of his inscription is 77 Azes (29/30 CE)...or that he was installed as part of a new Indo-Parthian alliance
  21. ^ Sastri, K. a Nilakanta (1957). Comprehensive History Of India Vol.2 (mauryas And Satavahanas). p. 215. The interesting additional information we get from these coins is that Sasan, a former associate of Gondophares and afterwards one of his successors in the Taxila region, was the son of Aspa's brother
  22. ^ Sastri, K. a Nilakanta (1957). Comprehensive History Of India Vol.2 (mauryas And Satavahanas). p. 215. The coins further show that Sasan, who was at first a subordinate ruler under Gondophares, subsequently assumed independent or quasiindependent status.
  23. ^ Srinivasan, Doris (30 April 2007). On the Cusp of an Era: Art in the Pre-Kuṣāṇa World. BRILL. p. 106. ISBN 978-90-474-2049-1. In the Indus valley Gondophares was succeeded by his nephew Abdagases and then by Sases.
  24. ^ Srinivasan, Doris (30 April 2007). On the Cusp of an Era: Art in the Pre-Kuṣāṇa World. BRILL. p. 115. ISBN 978-90-474-2049-1.
  25. ^ Rienjang, Wannaporn; Stewart, Peter (14 March 2018). Problems of Chronology in Gandhāran Art: Proceedings of the First International Workshop of the Gandhāra Connections Project, University of Oxford, 23rd-24th March, 2017. Archaeopress. pp. 16–17. ISBN 978-1-78491-855-2.
  26. ^ Rienjang, Wannaporn; Stewart, Peter (14 March 2018). Problems of Chronology in Gandhāran Art: Proceedings of the First International Workshop of the Gandhāra Connections Project, University of Oxford, 23rd-24th March, 2017. Archaeopress. pp. 16–17. ISBN 978-1-78491-855-2.
  27. ^ De Beauvoir Priaulx, Osmond (1860). "The Indian Travels of Apollonius of Tyana". Journal of the Royal Asiatic Society of Great Britain and Ireland. 17: 76. ISSN 0035-869X. JSTOR 25581224. Taxila was about the size of Ninovoh, walled like a Greek city
  28. ^ De Beauvoir Priaulx, Osmond (1860). "The Indian Travels of Apollonius of Tyana". Journal of the Royal Asiatic Society of Great Britain and Ireland. 17: 77. ISSN 0035-869X. JSTOR 25581224. They are taken to the palace. They found the city divided by narrow streets, well-arranged, and reminding them of Athens.
  29. ^ De Beauvoir Priaulx, Osmond (1860). "The Indian Travels of Apollonius of Tyana". Journal of the Royal Asiatic Society of Great Britain and Ireland. 17: 76. ISSN 0035-869X. JSTOR 25581224. and was the residence of a sovereign who ruled over what of old was the kingdom of Porus.
  30. ^ De Beauvoir Priaulx, Osmond (1860). "The Indian Travels of Apollonius of Tyana". Journal of the Royal Asiatic Society of Great Britain and Ireland. 17: 78. ISSN 0035-869X. JSTOR 25581224. Phraotes, in answer, said that he was moderate because his wants were few, and that as he was wealthy, he employed his wealth in doing good to his friends, and in subsidizing the barbarians, his neighbours, to prevent them from themselves ravaging, or allowing other barbarians to ravage his territories.
  31. ^ De Beauvoir Priaulx, Osmond (1860). "The Indian Travels of Apollonius of Tyana". Journal of the Royal Asiatic Society of Great Britain and Ireland. 17: 81. ISSN 0035-869X. JSTOR 25581224. The king then told how his father, the son of a king, had been left very young an orphan; and how during his minority two of his relatives according to Indian custom acted as regents, but with so little regard to law, that some nobles conspired against them, and slow them as they were sacrificing to the Indus, and seized upon the government
  32. ^ De Beauvoir Priaulx, Osmond (1860). "The Indian Travels of Apollonius of Tyana". Journal of the Royal Asiatic Society of Great Britain and Ireland. 17: 81. ISSN 0035-869X. JSTOR 25581224. How on this his father, then sixteen years of age, fled to the king beyond the Hydaspes, a greater king than himself, who received him kindly... he requested to be sent to the Brahmans; and how the Brahmans educated him; and how in time he married the daughter of the Hydaspian king, and received with her seven villages as pin-money, and had issue one son, himself, Phraotes.
  33. ^ De Beauvoir Priaulx, Osmond (1860). "The Indian Travels of Apollonius of Tyana". Journal of the Royal Asiatic Society of Great Britain and Ireland. 17: 81. ISSN 0035-869X. JSTOR 25581224. When I crossed the Hydraotis, I heard that, of the usurpers, one was already dead, and the other besieged in this very palace; so I hurried on, proclaiming to the villages I passed through who I was, and what were my rights : and the people received me gladly; and declaring I was tho very picture of my father and grandfather, they accompanied me, many of them armed with swords and bows, and our numbers increased daily ; and when we reached this city, the inhabitants, with torches lit at the altar of the Sun, and singing the praises of my father and grandfather, came out and welcomed me, and brought me hither.
  34. ^ "Afghanistan, carrefour en l'Est et l'Ouest" pp. 373. Also Senior 2003
  35. ^ Des Indo-Grecs aux Sassanides, Rika Gyselen, Peeters Publishers, 2007, p. 103
  36. ^ Neelis, Jason, Early Buddhist Transmission and Trade Networks: Mobility and Exchange. Brill, Leiden and Boston. 2011, pp. 117–118. ISBN 978 90 04 18159 5.
  37. ^ Metropolitan Museum of Art notice [1]
  38. ^ a b Walter, Mariko N. (1 January 2022). "Greek Buddhism? Early religious contacts in Greco-Bactrian and Indo-Greek Kingdoms". The Silk Road: Interwoven History, Vol. 2 Buddhism: 201. Prince Indragivarma, son of Apracarāja Vijayamitra,
  39. ^ a b Salomon, Richard (1996). "An Inscribed Silver Buddhist Reliquary of the Time of King Kharaosta and Prince Indravarman". Journal of the American Oriental Society. Vol. 116, no. 3. University of Washington. p. 418. JSTOR 605147.
  40. ^ Dating and locating Mujatria and the two Kharahostes, Joe Cribb, p. 29
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