Abhiras and Yavanas: Epigraphic Narratives of Tribal Sovereignty, Religious Patronage, and Cross‑Cultural Integration in Ancient India”
By Cdr Alok Mohan
Abstract
This paper offers a detailed epigraphic investigation of the Abhiras and Yavanas, focusing on pivotal inscriptions from western, central, and southern India (c. 3rd century CE). It critically examines:
Maharashtra’s Abhira state under Ishvarasena,
Nasik Cave inscription of Raja Ishvarasena (Regnal Year 9, c. 257–258 CE),
Nagarjunakonda inscription of Abhira Vasusena (Regnal Year 30, c. 278 CE),
Yavana dedicatory inscriptions (Nasik Cave No. 17 / Karla Cave donors).
1. Maharashtra Abhira State & Ishvarasena’s Rule
1.1 Historical Background
After the decline of the Satavahanas, an independent Abhira ruling line emerged in western Deccan, centered around Nasik, Vidarbha, and Khandesh. The founder, Ishvarasena, initiated the Kalachuri‑Chedi era and held sway over regions such as Aparanta, Lata, and Ashmaka.
2. Nasik Cave Inscription of Ishvarasena (Regnal Year 9, c. 257–258 CE)
2.1 Inscription Summary
Found in Cave X (Vihāra) at the Pandavleni/Nasik caves, the inscription explicitly dates itself to the ninth regnal year of Ishvarasena. It records:
Two sizeable donations: 1,000 and 500 karṣāpaṇas deposited into trade guilds at Govardhana (Old Nasik),
Purpose: to supply medicines to sick Buddhist monks residing in the monasteries on Trirasmi Hill.
2.2 Critical Significance
It validates Abhira sovereignty in western Maharashtra in mid‑3rd century CE.
Demonstrates Buddhist patronage and support to monastic infrastructure, typical of Abhira rulers aligned to local religious traditions.
3. Nagarjunakonda Inscription of Abhira Vasusena (Regnal Year 30, c. 278 CE)
3.1 Inscription Overview
Located at Nagarjunakonda (Andhra Pradesh) on the site of the Ashtabhuja‑svamin temple, this slab is dated to year 30 of King Vashishthi‑putra Vasusena. It describes the installation and consecration of:
A wooden image of Astabhūja‑svāmin (“eight‑armed lord”) made of udumbara wood,
Venerated as Devaparamadeva, Purusa‑uttama (primordial male), and Rūmbarabhāva (a specific divine epithet) (JSTOR).
3.2 Interpretive Insights
Shows the Abhira expansion or influence reaching into Eastern Deccan and possibly overlapping with Ikshvaku domains.
Highlights the Vaishnava orientation of Abhira religious patronage, as opposed to purely Buddhist interests.
4. Yavana Epigraphs: Buddhist Donors on the Western Frontier
4.1 Nasik Cave No. 17 — Indragnidatta Inscription
Cave 17 is known as the “Yavana Cave” in Pandavleni. It contains a donation inscription by Indragnidatta, son of the Yavana Dharmadeva, described as “a northerner from Dattamittri”—likely Demetrius in Arachosia. The inscription celebrates the cave’s donation in the 2nd century CE, affirming Greek-affiliated patronage in Buddhist infrastructure.
4.2 Karla Cave Yavana Pillar Inscriptions
At the Karla Great Chaitya (c. 120 CE), six pillars are credited to Yavana donors—Sihadhaya, Yasavadhana, Dhamadhaya, Vitasamghata, Chulayakha, etc.—from Dhenukakata (merchant settlement). These inscriptions confirm Yavana engagement and assimilation into Buddhist patronage networks.
5. Comparative Analysis: Abhiras vs. Yavanas
A. Abhiras (Ishvarasena, Vasusena)
Temporal Span: c. 250–280 CEc.
Geographic Focus: Nasik/Western Maharashtra and Andhra Deccan
Political Role: Independent kings, formed dynasties
Religious Support: Both Buddhist (Nasik) and Vaishnava (Nagarjunakonda)
Ethnic Identity: Indigenous, pastoral‑warrior origin, tribal‑turned‑rulers
B. Yavanas (Indragnidatta, others)
Temporal Span: 120–200 CE
Geographic Focus: Nasik caves, Karla, Junnar in western India
Political Role: Donors or minor elites within Buddhist communities
Religious Support: Buddhist patronage and assimilation into local communities
Ethnic Identity: Foreign-origin (Greek/Western), integrated over time
6. Critical Commentary on Aryan Context
Although your outline begins with references to Aryan hymns and Vedic tradition (700–800 BC), there’s no direct inscriptional evidence tying Abhiras or Yavanas to Aryan polities. These groups appear much later and reflect post‑Vedic ethnopolitical formations. Their inscriptions illustrate ethical kingship, religious patronage, and cross‑cultural patronage in Buddhist contexts, but differentiate them from early Vedic Aryan elites.
7. Conclusions
The Nasik Cave Inscription (Year 9 of Ishvarasena) presents the earliest epigraphic record of an independent Abhira king; it underscores Buddhist charitable patronage in western India.
The Nagarjunakonda inscription (Year 30 of Vasusena) highlights Vaishnava devotional orientation and suggests Abhira influence even in eastern regions.
Yavana inscriptions in Nasik and Karla caves establish Greek-origin communities as influential Buddhist donors, not political rulers in these contexts.
Collectively, these records offer rich insight into how tribal-origin dynasties (Abhiras) and foreign-origin elites (Yavanas) became integrated into ancient India’s religious and political fabric.
Key References
Nasik Cave inscription (Year 9, Ishvarasena)
Nagarjunakonda inscription (Year 30, Vasusena) (JSTOR)
Yavana dedications in Karla and Nasik caves.