Yaudheya

Late Vedic Culture (1100-500 BCE)

The Yaudheyas emerged as an entity following the decline of the Kuru Kingdom (c. 1200 BCE–c. 525 BCE). The Yaudheyas would eventually encompass the land formerly belonging to the Kurus, including their former capitals Indraprastha, Hastinapur, and Āsandīvat. The Kuru Kingdom which was the prominent power in the Vedic age fell in importance when compared to the other Mahajanapadas.

The earliest references of the existence of the Yaudheyas is in Pāṇini's Ashtadhyayi (V.3.116-17 and IV.1.178) of (c.500 BCE) and the Ganapatha. In his works the Yaudheyas are mentioned as ayudha-jivin sanghas i.e., a community living by the profession of arms.[2]

The name "Yaudheya" (Brahmi script: 𑀬𑁅𑀥𑁂𑀬) on coinage

The Yaudheyas were incorporated into the Maurya Empire by Chandragupta Maurya. They also annexed the Pauravas. Chandragupta, under the tutelage of Chanakya, won over local kingdoms and republics in Punjab before conquering the Nanda Empire. Chandragupta heavily relied on the Yaudheya Gana in his campaigns.[12] His military had a high representation of the Yaudheya Gana and similar republicans. Additionally, Yaudheya elites and chiefs in were appointed government positions.

Bijayagadh inscription of the Yaudheyas. The undated inscription reads "Perfection has been attained! Of the Maharaja and Mahasenapati, who has been made the leader of the Yaudheya tribe,... and having asked the settlement, headed by the Brahmans, as to the health of (their) bodies etc..., writes "There is ....."."[13]

As recorded in the Bijoygarh inscription commissioned around Ashokas reign, the Yaudheya-gana-puraskrta appointed a chief who held the title of Maharaja-Senapati.[12] This chief of the Yaudheya republic was appointed the Mahasenapati or 'Great Commander of the Army' for the Mauryan military. The Arthashastra written by Chanakya described the senapati as adept in all modes of warfare (sarvayudha), all weapons (praharana), possessing modesty and restraint (vidyavinita), and capable of controlling all four wings of the army (chaturangini sena).

Following the decline of the Mauryan Empire the Western Punjab was succeeded by the Indo-Greek Kingdom. However, it was not until the reign of Menander I that the Eastern Punjab supposedly came under their dominion. Subsequently, a series of conflicts ensued between the Indo-Greek successors and various Eastern Punjab republican entities. The Trigarta Kingdom, for instance, minted their own coins, indicating their independent status. Meanwhile, the Yaudheyas and Arjunayanas emerged victorious through military prowess, achieving triumph through the sword which is stated on their minted coinage.[14]

Coinage of the Yaudheyas circa 2nd century CE[15]

Six-headed Karttikeya (Shanmukha Karttikeya) on a Yaudheya coin, 1-2nd century CE. British Museum.[1]

During the second century CE, the Yaudheya gana confronted the Indo-Scythians but they were defeated by Rudradaman I.[16]

The Junagadh rock inscription of Rudradaman (c. 150 CE)[17] acknowledged the military might of the Yaudheyas "who would not submit because they were proud of their title "heroes among the Kshatriyas"", although the inscription claims that they were ultimately vanquished by Rudradaman.[18][19]

Rudradaman (...) who by force destroyed the Yaudheyas who were loath to submit, rendered proud as they were by having manifested their' title of' heroes among all Kshatriyas.

— Junagadh rock inscription[20]

Alexander Cunningham proposes that Rudradaman's victory over the Yaudheyas was likely plundering expedition rather than a claim of political control, as he does not assert their territory as part of his own kingdom.[21]

Coin of Kushan ruler Huvishka (152-192 CE), featuring Maaseno, the incarnation of the Karttikeya of the Yaudheyas

It is thought that the Kushans then became suzerains of the Yaudheyas when they endeavored to hold the Mathura area.[22] An indication is the fact that the Kushan ruler Huvishka featured Maaseno on his coins, the Kushan incarnation of the Hindu god Karttikeya, or Skanda, whose epithet was "Mahasena". This god being particularly important to the Yaudheyas, it may have been incorporated into Kushan coinage when the Kushans expanded into Yaudheya territory.[23][22]

In Kanishka's rock Rabatak inscription, he describes campaigning into "the realm of the kshatriyas" in India, which presumably includes the Yaudheya's territories. Furthermore, Kanishka refers to commissioning statue of various local Iranian and Indian deities, including the deity Mahasena or Mahaseno (Kartikeya) which was the chief deity of the Yaudheyas and was often depicted in their coinage.

(Line 4) In the year one it has been proclaimed unto India, unto the *whole of the realm of the *kshatriyas..."

(Lines 10-11) ...and he is called Maaseno... and he likewise gave orders to make images of these gods who are written above..."

— Rabatak inscription of Kanishka

According to R. C. Majumdar, approximately 180 CE, the Yaudheyas, in conjunction with other Janapadas situated in the Cis-Sutlej region, such as the Arjunayanas and Kunindas, played a crucial role in dealing a significant blow to the Kushans.[24] As a result, the Kushans ceased to have a presence in the Eastern Punjab. Numismatic evidence further supports this claim, as Yaudheyan coins proudly commemorate this victorious event. Notably, these coins exhibit a distinctive feature wherein the Kushan Kharosthi script is replaced by the Brahmi script, emphasising the significance of the triumph.[25] Yaudheya coinage from the post Kushan period extend to modern day Himachal Pradesh with a large hoard excavated in Kangra, indicating their rule over the region.[26]

"Yaudhēya" in the Allahabad Pillar inscription of Samudragupta (350-375 CE)[27]

The Yaudheyas are mentioned in the Allahabad pillar inscription of Samudragupta, a ruler of the Gupta Empire. According to historical records, the Yaudheyas acknowledged the authority of Samudragupta and submitted to his rule, however this submission appears to have occurred without any armed resistance. Upinder Singh, a historian, notes that there is no specific mention of the Yaudheyas providing troops to Samudragupta, suggesting that their relationship with the empire was relatively loose.[28] Notably, Samudragupta's successful military campaigns in the regions of Āryāvarta and Dakshinapatha greatly enhanced his reputation. It is believed that his conquests and the resulting fame were significant factors in persuading frontier rulers and tribes, including the Yaudheyas, to submit to his authority willingly, without engaging in any hostilities.[29]

This particular period marked the gradual disintegration of the Yaudheya republic.

(Lines 22–23) (Samudragupta, whose) formidable rule was propitiated with the payment of all tributes, execution of orders and visits (to his court) for obeisance by such frontier rulers as those of Samataṭa, Ḍavāka, Kāmarūpa, Nēpāla, and Kartṛipura, and, by the Mālavas, Ārjunāyanas, Yaudhēyas, Mādrakas, Ābhīras, Prārjunas, Sanakānīkas, Kākas, Kharaparikas and other (tribes)."

— Lines 22–23 of the Allahabad pillar inscription of Samudragupta (r.c.350-375 CE)[27]