Historical Context and Foundation
Kamarupa, an early state in the Brahmaputra Valley, emerged as a significant political entity under the Varman dynasty. Pushya Varman (r. 350–374 CE) is recognized as the first historical ruler of the dynasty, credited with establishing a centralized monarchical system in the region. The dynasty's early rulers governed from the capital, likely located at Pragjyotishpura (modern Guwahati), which served as a political and cultural hub. The Varmans maintained a complex relationship with the Gupta Empire (c. 320–550 CE), initially as vassals, acknowledging Gupta suzerainty during the height of the empire's power under rulers like Chandragupta II and Kumaragupta I.
Capital
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Ruins of Pragjyotishpura
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Pragjyotishpur, meaning "City of Eastern Light" or "City of Astrology" in Sanskrit, was a thriving urban center and the political nucleus of the Kamarupa kingdom. Situated in the fertile plains of the Brahmaputra Valley, near present-day Guwahati, the city was ideally positioned to control trade routes connecting eastern India with Southeast Asia and China. Its geographical advantages included proximity to the Brahmaputra River, which supported agriculture and commerce, and its location at the foothills of the Shivalik range, which provided natural fortifications.
The capital served as the administrative hub where the Varman kings issued decrees, managed regional governance, and maintained diplomatic relations. Archaeological evidence, including remains of ancient structures and inscriptions, suggests that Pragjyotishpur was a well-planned city with fortifications, temples, and administrative complexes. The city’s prominence is further corroborated by accounts from the Chinese pilgrim Xuanzang, who visited Kamarupa during the reign of Bhaskar Varman in the 7th century CE and described Pragjyotishpur as a prosperous center of culture and learning.
Political Dynamics
During the early phase of their rule, the Varmans operated as subordinate allies of the Gupta Empire, contributing to the Gupta's military campaigns and participating in their administrative framework. This relationship is evidenced by inscriptions and historical records, such as the Prayaga Pillar Inscription of Samudragupta, which mentions Kamarupa as a frontier kingdom. However, as the Gupta Empire began to decline in the late 5th century due to internal strife and invasions by the Huna, the Varmans gradually asserted greater autonomy.
A pivotal figure in this transition was Mahendra Varman (r. 470–494 CE), whose reign marked a significant assertion of independence. Mahendra Varman is noted for performing two Ashvamedha (horse sacrifice) rituals, a rare and prestigious Vedic ceremony symbolizing imperial authority and sovereignty. These rituals underscored Kamarupa's growing power and its rulers' ambitions to establish themselves as equals to other major Indian dynasties.
Cultural and Religious Contributions
The Varman dynasty played a crucial role in shaping the cultural and religious landscape of Kamarupa. The rulers were patrons of Vedic traditions, as evidenced by Mahendra Varman's Ashvamedha sacrifices, which reinforced their legitimacy through religious symbolism. The dynasty also fostered the development of early Shaivism and Vaishnavism in the region, with later rulers, such as Bhaskar Varman, claiming descent from the god Vishnu, a practice common among Indian dynasties to enhance their divine legitimacy.
The Varmans also contributed to the spread of Sanskrit culture and Brahmanical traditions in northeastern India. The region became a center for learning and cultural exchange, with Pragjyotishpura emerging as a hub for scholars and religious practitioners. Archaeological evidence, such as inscriptions and temple remains, suggests the dynasty's investment in religious architecture and patronage of Brahmin communities.
Diplomatic Engagements
The most prominent ruler of the Varman dynasty was Bhaskar Varman (r. c. 600–650 CE), whose reign represented the zenith of Kamarupa's political and cultural influence. Bhaskar Varman is celebrated for his diplomatic acumen and his alliance with Harsha Vardhana (r. 606–647 CE), the powerful ruler of the Pushyabhuti dynasty in northern India. Bhaskar Varman accompanied Harsha during significant religious processions from Pataliputra (modern Patna) to Kannauj, events that highlighted the close ties between Kamarupa and the northern Indian political sphere. These processions, described in the accounts of the Chinese pilgrim Xuanzang, who visited Kamarupa during Bhaskar Varman's reign, underscored the kingdom's integration into the broader Indian cultural and religious networks.
Bhaskar Varman's reign was also marked by his patronage of Buddhism, as Hieun Tsang noted the presence of Buddhist monasteries in Kamarupa. His diplomatic relations with Harsha and his role in regional politics elevated Kamarupa's status, making it a key player in the geopolitics of early medieval India.
Politics
Prayag Pillar Inscription
Pragjyotishpur was also a center of cultural and religious activity. The Varman kings were patrons of Hinduism and Buddhism, and the capital housed temples and monasteries that attracted scholars and pilgrims. The city’s cultural significance is further evidenced by its association with the worship of Kamakhya, a major deity in the region, whose temple near Pragjyotishpur remains a key religious site to this day.
Bhaskar Varman’s Reign
Bhaskar Varman, the last prominent ruler of the Varman Dynasty, is regarded as one of the most illustrious figures in the history of ancient Kamrup. Ascending to the throne of the Kamarupa kingdom , he demonstrated exceptional political acumen and diplomatic foresight. His reign is particularly noted for his alliance with King Harshavardhana (Harsha), the powerful ruler of Thanesar and Kannauj, who dominated much of northern India during the same period. This alliance significantly enhanced Bhaskar Varman’s political stature and extended Kamarupa’s influence across eastern India.
Alliance with Harshavardhana
One of the defining moments of Bhaskar Varman’s reign was his participation in religious and diplomatic engagements alongside King Harshavardhana. Historical records, including accounts by the Chinese pilgrim Xuanzang (Hiuen Tsang), indicate that Bhaskar Varman accompanied Harsha during grand religious processions between Pataliputra (modern-day Patna, Bihar) and Kannauj (in present-day Uttar Pradesh). These processions, likely associated with Buddhist assemblies, underscored the cultural and religious ties between the two rulers. The alliance between Bhaskar Varman and Harsha was not merely ceremonial but also strategically significant. It facilitated the consolidation of Kamarupa’s political influence, enabling Bhaskar Varman to assert authority over much of eastern India, including parts of modern-day Assam, Bengal, and neighboring regions.
Diplomatic Relations with China
The Varman Dynasty, under Bhaskar Varman, established notable diplomatic relations with the Tang Dynasty of China, reflecting Kamarupa’s prominence in regional geopolitics. Bhaskar Varman is recorded to have sent emissaries to the Tang court, fostering cultural and diplomatic exchanges. These interactions are documented in Chinese historical records, which highlight Kamarupa’s role as a significant power in eastern India. The diplomatic outreach to China also underscores Bhaskar Varman’s efforts to position Kamarupa as a key player in the broader Asian political and cultural sphere, particularly in the context of Buddhist networks that connected India, China, and Southeast Asia during this period.
Cultural environment
Rulers
- 350-374 Pushya Varman
- 374-398 Samudra Varman
- 398-422 Bala Varman
- 422-446 Kalyana Varman
- 446-470 Ganapati Varman alias Ganendra Varman
- 470-494 Mahendra Varman alias Surendra Varman
- 494-518 Narayana Varman
- 518-542 Bhuti Varman alias Mahabhuti Varman
- 542-566 Chandramukha Varman
- 566-590 Sthita Varman
- 590-595 Susthita Varman
- 595-600 Supratisthita Varman
- 600-650 Bhaskar Varman
- 650-655 Avanti Varman
Decline and Succession
The Varman dynasty's rule came to an end around 650 CE, following Bhaskar Varman's death. The reasons for the dynasty's decline remain unclear, but it is likely that internal succession disputes and external pressures contributed to its fall. The Varman dynasty was succeeded by the Salastambha dynasty, which continued to govern Kamarupa but lacked the same level of prominence and influence.
Legacy
The Varman dynasty left an enduring legacy in the history of Assam and eastern India. Their rule laid the foundation for the political and cultural development of Kamarupa, establishing it as a significant regional power. The dynasty's patronage of Vedic and Hindu traditions, as well as their diplomatic engagements with major Indian powers, contributed to the integration of Kamarupa into the broader Indian cultural and political framework. The connection to Naraka and the divine claims of rulers like Bhaskar Varman continue to resonate in the cultural memory of the region.
Bhaskar
Varman’s reign marked the culmination of the Varman Dynasty’s
contributions to the cultural and political development of ancient
Kamrup. His alliance with Harshavardhana and diplomatic engagements with
China elevated Kamarupa’s status, fostering a period of prosperity and
influence. The dynasty’s patronage of Buddhism, as evidenced by
Xuanzang’s accounts of Bhaskar Varman’s participation in religious
events, also highlights its role in promoting religious and intellectual
traditions. Although the Varman Dynasty declined after Bhaskar Varman’s
death, his legacy endured in the historical memory of Kamrup as a ruler
who expanded its influence and forged connections with major powers of
the time.
See also
Sources
- Journal of the Assam Research Society - Volume 37 (2005), Kāmarūpa Anusandhāna Samiti, p. 187 Pusyavarman became king of Kämarüpa with his seat of administration at Prägjyotisapura
- Tsang, Hieun, Translated by Beal, Samual (1906), Si-yu-ki, Buddhist Records of the Western World, pp. 195-199 "KIA-MO-LU-PO (Kâmarûpa).
The country of Kâmarûpa is about 10,000 li in circuit. The capital town is about 30 li. The land lies low, but is rich, and is regularly cultivated. They cultivate the Panasa fruit and the Na-lo-ki-lo (Nârîkêla) fruit. These trees, though numerous, are nevertheless much valued and esteemed. Water led from the river or from banked-up lakes (reservoirs) flows round the towns. The climate is soft and temperate. The manners of the people simple and honest. The men are of small stature, and their complexion a dark yellow. Their language differs a little from that of Mid-India. Their nature is very impetuous and wild; their memories are retentive, and they are earnest in study. They adore and sacrifice to the Dêvas, and have no faith in Buddha ; hence from the time when Buddha appeared in the world even down to the present time there never as yet has been built one sanghârâma as a place for the priests to assemble. Such disciples as there are of a pure faith, say their prayers (repeat the name of Buddha) secretly, and that is all. There are as many as 100 Dêva temples, and different sectaries to the number of several myriads. The present king belongs to the old line (tso yari) of Nârâyana-dêva. He is of the Brâhman caste. His name is Bhâskara- varman, his title Kumara (Keu-mo-lo). From the time that this family seized the land and assumed the government till the present king, there have elapsed a thousand successions (generations). The king is fond of learning, and the people are so likewise in imitation of him. Men of high talent from distant regions aspiring after office (?) visit his dominions as strangers. Though he has no faith in Buddha, yet he much respects Sramanas of learning. When he first heard that a Sramana from China had come to Magadha to the Nâlanda sanghâ- râma from such a distance, to study with diligence the profound law of Buddha, he sent a message of invitation by those who reported it as often as three times, but yet the Sramana (i.e., Hiuen Tsiang) had not obeyed it. Then Silabhadra (Shi-lo-po-t'o-lo), master of sâstras, said, " You desire to show your gratitude to Buddha ; then you should propagate the true law ; this is your duty. You need not fear the long journey. Kumâra-râja's family respect the teaching of the heretics, and now he invites a Sramana to visit him. This is good indeed ! We judge from this that he is changing his principles, and desires to acquire merit (or, from merit acquired) to benefit others. You formerly conceived a great heart, and made a vow with yourself to travel alone through different lands regardless of life, to seek for the law for the good of the world. Forgetful of your own country, you should be ready to meet death ; indifferent to renown or failure, you should labour to open the door for the spread of the holy doctrine, to lead onwards the crowds who are deceived by false teaching, to consider others first, yourself afterwards ; forgetful of renown, to think only of religion (enlarge the law)."
On this, with no further excuses, he hastened in company with the messengers to present himself to the king. Kumâra-râja said, " Although I am without talents myself, I have always been fond of men of conspicuous learning. Hearing, then, of your fame and distinction, I ventured to ask you here to visit me."
He replied, " I have only moderate wisdom, and I am confused to think that you should have heard of my poor reputation."
Kumâra-râja said, " Well, indeed ! from regard for the law and love of learning to regard oneself as of no account, and to travel abroad regardless of so great dangers, to wander through strange countries ! This is the result of the transforming power of the king's government, and the exceeding learning, as is reported, of the country. Now, through the kingdoms of India there are many persons who sing about the victories of the Tsin king of the Mahâchîna country. I have long heard of this. And is it true that this is your honourable birthplace ? "
He said, " It is so. These songs celebrate the virtues of my sovereign."
He replied, " I could not think that your worthy self was of this country. I have ever had an esteem for its manners and laws. Long have I looked towards the east, but the intervening mountains and rivers have prevented me from personally visiting it"
In answer I said, " My great sovereign's holy qualities are far renowned, and the transforming power of his virtue reaches to remote districts. People from strange countries pay respect at the door of his palace, and call themselves his servants."
Kumâra-râja said, " If his dominion is so great (covering thus his subjects), my heart strongly desires to bear my tribute to his court. But now Sîlâditya-râja is in the country of Kajûghira (Kie-chu-hoh-khi-lo), about to distribute large alms and to plant deeply the root of merit and wisdom. The Sramans and Brahmans of the five Indies, renowned for their learning, must needs come together. He has now sent for me. I pray you go with me!"
On this they went together.
On the east this country is bounded by a line of hills, so that there is no great city (capital) to the kingdom.Their frontiers, therefore, are contiguous to the barbarians of the south-west (of China). These tribes are, in fact, akin to those of the Man people in their customs. On inquiry I ascertained that after a two months' journey we reach the south-western frontiers of the province of Sz'chuen (Shuh). But the mountains and rivers present obstacles, and the pestilential air, the poisonous vapours, the fatal snakes, the destructive vegetation, all these causes of death prevail.
On the south-east of this country herds of wild elephants roam about in numbers;therefore, in this district they use them principally in war. Going from this 1200 or 1300 li to the south, we come to the country of San-mo-ta-cha (Samatata). " - Acharyya, N. N. (Kāmarūpa Anusandhāna Samiti) (1985), Studies On The Graeco - Roman And Chinese Sources Of The History Of Ancient Assam in "Journal of the Assam Research Society - Volume 28", p. 112 "At the time of Hiuan-tsang's visit King Bhaskaravarman, was "a descendant of the God Narayana" ; he was "of the caste of the Brahman, as," and had the title of " Kumara." "Since the possession of the kingdom by his family up to his time, the succession of princes covers a space of a thousand generations" (Mem.II,77.) The evidence of his contemporary Bana (Harsacarita, chap. VII) confirms almost all these details. Finally we possess since a few years ago an inscription of King Bhaskaravarman (Nidhanpur plates,Ep.Ind.,XII,65), which takes back the genealogy up to King Bhagadatta, the famous adversary of the by a long list of ancestors. However, when he had business with others than Indians, the same prince boasted of another origin altogether. When the envoy of the T'ang dynasty, Li Yi-piao, paid him a visit during the course of his mission (643-646) the king in a private conversation told him: "the royal family has handed down its power for 4,000 years. The first was a holy spirit which came from China (Han-ti) flying through the air" (She-kia fang tche, ed. Tok. XXXV, 1, 94b, col. ult. As though he would show sympathy for China, he asked the envoy to get him a portrait of Lao-tseu and a Sanskrit translation of the Tao-to-king."
Bibliography
- Chanakya (321 BCE), Arthashastra
- Kalidasa (4th century CE), Raghuvaṃśam
- Banabhatta (620 - 640 CE), Harshacharita
- Tsang, Hieun, Translated by Beal, Samual (1906), Si-yu-ki, Buddhist Records of the Western World
- Barua, Kanak Lal (1933), Early History of Kamarupa
- Acharyya, N. N. (Kāmarūpa Anusandhāna Samiti) (1985), Studies On The Graeco - Roman And Chinese Sources Of The History Of Ancient Assam in "Journal of the Assam Research Society - Volume 28
