By Sree Padma Holt, A. w. Barber
Explores the significance of Buddhism because it built within the Krishna River Valley of Andhra (modern-day Andhra Pradesh) and its effect.
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Extra resources for Buddhism in the Krishna River Valley of Andhra
I, p. 46. 41. E. Siva Nagi Reddy, vol. I, p. 120. He further reports that wells and drainage systems were constructed to take the waste water away from the wells. Public structures included ampitheaters, rest houses, public baths, ghåts, and palaces with moats and fortiﬁed walls. In this context, we can recall Megasthenese account about Andhras possessing thirty walled cities. 42. ” (Krishnasastry, 1983, pp. ) Coins unearthed at places like Kotilingala (N. S. Ramachandra Murthy, “Kotilingala, an early Historic Site,” Proceedings of Andhra Pradesh History Congress [Karimnagar: A.
The M¨lasarvåstivåda Vinaya32 mentions ghosts in the context of one of its discussions on how to dispose of the dead. It mentions how the dead, if not ritually disposed of properly, can return as ghosts to their previous abodes and cause harm. If there was a similar belief among the megalithic communities of Andhra, its presence would help to explain why they built elaborate abodes for their dead. Yet, the architectural complexity and the skill involved in constructing these monuments suggest that there may have been additional motivations at work.
Did the Buddhists outdo themselves in remaking the religion to make it congenial for so many of the masses? While Buddhist “inclusion” abetted its success 30 Sree Padma as it spread across the depth and breadth of Andhra by meeting the needs of the changing society that was going through the evolution from pastoral through rural and urban forms, is it possible that it became too identiﬁed with the socioeconomic regimes of those times? While it was successful for more than 600 years in Andhra, did the factor of economic decline of the society within which it had become so intertwined and identiﬁed lead to its own decline?