UNIT 9 HARSHA AND HIS TIMES

UNIT –IX (8 Marks)
HARSHA AND HIS TIMES

Harshavardhan (606-647 A.D.): Several historical sources of information about the reign of Harshavardhan or the seventh century are Hieun Tsang's account in his book,Si-Yu-Ki        

Harsha's Rise to Power: The news of the death of Rajyavarman reached his younger brother Harshavardhan , who now immersed himself in 606 A.D. and proceeded to avenge his brothers death and release his sister. His first expedition against Gaudas was a failure, but was soon to extend his authority.
Harsha's generally regarded as the last great Hindu emperor of India, but he was neither a staunch Hindu nor the ruler of the whole country. His authority was limited to the north India except Kashmir, Rajasthan, Punjab, Uttar Pradesh, Bihar and Orrisa were under his direct control, but his sphere of influence spread over a much wider area.
Harsha’s Administration:
Harsha`s administration was based on the traditional administrative system. It can be said that his administrative system was like that of the Guptas
King : King occupied the highest position in the administration, king used to adopt the titles of `Parm-bhattarak`, `Parmeshwara`, `Paramdevata`, `Maharajadhiraja`, etc. The king was autocrat and absolutely enjoyed the supreme position in the state. But the kings were always eager to win popularity and hence never misused their unlimited powers. In the field of liberality and charity no king can equal him much less surpass him. The king appointed Samartas and other officers, he was the highest judicial authority on the earth and king was considered equal to god. Bana has described Harsha as the incarnation of all the gods. He led the army in the battlefield Harsha made a tour of the whole country for the welfare of the people. 
Provincial administration : The Empire of Harsha was divided into several provinces, which were known as `Bhukti`. These `Bhuktis` were further divided into visayas i.e. districts and visayas were divided into several `Pathakas` i.e. tehsils. Village was the smallest unit of administration; the provincial ruler or head of the province was also called something. The `visaya` was called `visayapati.` There were Dandika or Jrodvaranika, Dandapasika. etc. to help the rulers of province and district.
Village administration : The head of the village was called `gramika`. An official called `Mahattar` was appointed to look after the village. He used to be either some salaried officer or some respectable man. Bana has referred to an officer called `Agraharika` who probably looked after the lands given in charity. `Akshapata-lika` was like the modern Patavari. However, `Gramika` and `Asthakula adhikari` were the chief officers of the village administration.  

Hieun Tsang’s Account:
‘Prince of pilgrims’ Hieun Tsang, the well-known Chinese traveller was a Buddhist scholar who visited India in the 7th century A.D., (630-644 A.D). He came to India to visit all the places connected with the life of the Buddha, to further his knowledge of Buddhist philosophy and to collect Buddhist manuscripts. He was invited by Harshavardhana of Kanauj who was the ruler of a vast portion of North India at that time. He also reported what he witnessed in his book Si-Yu-Ki which means My Experiences. It is also called Records of the Western World.
The writings of this `prince of pilgrims` gives historians much authentic information about the political, social, economic and religious conditions of those days and in particular about the status of Buddhism in various kingdoms.
Hieun Tsang visited a number of places in North India like Kashmir and the University of Nalanda (present day Bihar). He also travelled south and even stayed in Kanchi (Kanchipuram, near Chennai) for some time. Kanchi, at that point of time when Hieun Tsang visited the place, was the capital city of the illustrious Pallava monarch, Narasimhavarman I (630-668 A.D.). Hieun Tsang`s writings reveal that this ancient city was a very famous centre of Buddhism and he spent three years studying the Buddhist philosophy at this place. He gives a very vivid picture of the flourishing condition of Buddhism in Kanchi in the 7th century A.D., stating that there were a hundred Buddhist monasteries and ten thousand brethren in the Pallava country. A group of three hundred Buddhist scholars came to Kanchi during the visit of this Chinese pilgrim. South India has produced many great Buddhist scholars in the past like Dinnaga, Buddha Datta, Nagarjuna, etc. Hieun Tsang mentionsthat Nagarjuna went to a Buddhist monastery in Pataliputra (present day Patna) and defeated the scholars of that place in a debate which lasted for twelve days.Hieun Tsang also visited the Telugu country and has stated that some of the monasteries were in a ruined condition
Nalanda – Science and Technology:
Kumara Gupta, the Gupta king founded Nalanda University in the fifth century A.D. which became the principal seat of learning during Harsha's time. Dharmapala served as Vice Chancellor of this university during Harsha's time.
The glory and progress of Nalanda had reached its climax during the reign of Harsha. Harsha had also donated a lot of money to Nalanda for its development. Harsha also made matchless donation to Nalanda. One of his gifts to this university consisted in the construction of a magnificent temple covered with brass plates by the side of the principal monastery, about one hundred feet in height. The ancient name of this university was `Nal` which was situated at a place called Baragaon in Bihar. In the course of time many Buddhist viharas were built there. In fact, it was built by Ashoka but the work of teaching started long after Ashoka`s death. It had already become famous during, fourth and fifth century A.D. 
It can be learnt from the description of Hiuen Tsang that Harsha had donated hundred villages to Nalanda. It is said that about 10,000 students were on the rolls of the university. Students from China, Mongolia, Korea, Tibet, etc., came to study here. There was a very hard test for admission into the university. According to Hiuen Tsang, only 20% of the students were declared successful in the examination. There were 1,570 teachers in Nalanda, 10 of which were regarded as the best available in that period. The teaching of Buddhist religion was performed with great ability and sincerity. According to historians, it was at that time the most celebrated seat of learning, and pride of the Buddhist world. Besides Buddhist religion, literature, medical science, linguistics etc. were also taught in great vigour.
The atmosphere of the university was very peaceful and conductive to the study of different subjects. Yuan Chwang writes, "Learning and discussing, they found the day too short; day and night they admonished each other; juniors and seniors helping to perfection." Special attention was given to the discipline of the students and a high standard of the discipline was maintained. As remarked by a scholar, "The students of Nalanda were looked upon as models by all India."
Scholars of different subjects lived in the university. Among the able teachers of Nalanda University the names of Shilabhadra, Dharmapala, Gunamati, Chandrapala, Sthriman, Gyan Chandra, Kamal-shila etc., are most prominent. Regarding the glory of Nalanda, a scholar has rightly remarked that, "Nalanda was a glory in itself."
Trade and Commerce:
Due to the considerable growth of feudalism, trade and commerce began to decline significantly. Land ownership was regarded the most respectable and secured profession, because it brought power, prestige and influence. Warrior castes like  Rajputs and Kshatriyas became feudal lords and vassals due to their militarism. Trading class lost their significance in society. Therefore in the post Harsha era there was growth of new towns. The traditional trading centres began to decline. Villagers began to live in a close-estate society and within a self-sufficient rural economy. During the Harsha era though trade and commerce had declined to some extent, yet general people lived withcomfortable material prosperity.