DDK HistoryF.p65 - CSIR

9.2] NOVEL RELIGIOUS GUISE 305
Harsa (descendant pi Pusyabhuti, almost certainly of tribal
origin) was a sun-worshipper, follower of Mahesvara (Bed 1.222-3 ;
EL 4211; 7.158) and Buddhist, devotee of ahimsa and war-lord —
all at the same time. Opposition rose in Bengal, which with its new
villages and convenient ports-would naturally resent the power of
Kanauj. This has some connection, too, with the ruin of an important
trade centre like Patna. The eastern king Sasanka - Narendra-gupta, last
of the northern Guptas (EL 6.143-4), whose raid progressed from Bengal
as far as Maukhari territory and who treacherously murdered the
king (Beal 1.210; Har. 186) was ultimately beaten back by Harsa. The
remarkable feature of Sa&inka’s invasion is its novel religious guise : he
destroyed Buddhist foundations, and burnt down the tree under which
the Buddha had reached perfection (Beal 2.118-122). This shows some
conflict at the basis which, for the first time, was fought out on the level
of theological consciousness. Such disguise was new to feudalism from
above. This was an entirely new development, not to be compared to the
earlier differences between vedic brahmin and early Buddhist.’ Harsa
lost a war with Pulikesin (Beal 2.256 ; EL 6.10), who was in turn beaten
by his south-eastern neighbours, the Pallayas, without benefit of
theology. Yet, under Harsa, as under the Guptas (some of whom followed
the Bhagavata cult) temples, Buddhist viharas, and brahmins prospered
with fresh donations.
The religious quarrel was presumably connected with the constant
warfare to reduce neighbouring monarchs to tributary status. Harsa
fought incessantly for thirty years (Beal 1.213). During this period,
his army increased, according to the same report, from 5000 elephants,
60,000 foot, and 2000 cavalry to 60,000 war elephants and 100,000
cavalry and some corresponding number of infantrymen. A fraction of
these forces would have strained the resources of any country and empire
in the early seventh century A. D. At a special enclosure in Prayag,
Harsa, following “ the example of his ancestors” distributed treasures to
the Order, to brahmin priests, and to the needy every five years. “ After
this, the rulers of the different countries offer their jewels and robes
to the king, so that his treasury is replenished “ (Beal 1.233).