Central Asians in ancient Indian literature

Central Asia and Ancient India have a rich history of cultural, social, religious, political, and economic interactions that date back to antiquity. The proximity of the two regions, characterised by common and contiguous borders, climatic similarities, comparable geographical features, and a shared geo-cultural affinity, has facilitated sustained exchanges over millennia. This enduring relationship has led to a continuous flow of people, goods, and ideas between Central Asia and Ancient India, contributing to the development of both regions' civilisations. The movement of traders, scholars, and spiritual leaders has enriched the cultural tapestry of each area, fostering mutual influences that shaped their respective histories.

Migration

In classical Indian tradition, various clans such as the Shakas, Yavanas, Kambojas, Pahlavas, and Paradas are documented as invaders who ultimately became assimilated into the Kshatriya community. This integration reflects the fluid nature of identity and social structure in ancient India.

Chinese author Ma-twan-lin notes that the nomenclature of the early Sakas in India reveals a blend of Scythian, Parthian, and Iranian influences. Upon their arrival in India, the Scythians quickly adapted to their new environment, adopting Indian names and embracing local religious beliefs. This process of cultural assimilation illustrates the dynamic interactions between invading groups and indigenous populations, leading to the enrichment of Indian society with diverse elements from these foreign cultures.

Central Asian people in ancient Hindu literature

Atharvavēda

The Atharvaveda mentions various regions and peoples from north-western India and Central Asia, specifically referencing the Gandhari, Mujavat, and Bahlika. The Gandharis are associated with Gandhara. The Bahlikas refer to the Bactrians, while Mujavat is identified with the land of Soma, which encompasses the Hindukush-Pamirs region, particularly the area known as Kamboja, possibly extending to the Muztagh Ata mountain.

Furthermore, the post-Vedic text known as Atharvaveda-Parisista (as translated by Ed Bolling and Negelein) provides the first direct mention of the Kambojas in verse 57.2.5. This text also positions the Kambojas alongside the Bahlikas and Gandharas, highlighting the interconnectedness of these groups and their significance in the cultural and geopolitical landscape of ancient India. This juxtaposition underscores the importance of these regions and peoples in the broader context of Vedic literature and ancient Indian civilisation.

Sāmavēda

The Vamsa Brahmana of the SamaVeda mentions Madrakara Shaungayani as the teacher of Aupamanyava Kamboja. The name Shangayani Madrakara suggests that he was associated with the Madra people, a group recognizsd in ancient texts.

Professor Jean Przyluski has established that Bahlika (Balkh) was an Iranian settlement inhabited by the Madras, specifically referred to as Bahlika-Uttaramadras, meaning the northern Madras. These individuals lived in the region known as Bahlika or Bactria. This group is identified with the Uttara Madras mentioned in the Aitareya Brahmana.

The connection between the Uttara Madras and the Kambojas is considered natural due to their geographical proximity as neighbors in the north-west. This closeness likely facilitated cultural exchanges and interactions between these two groups, contributing to their historical significance in the broader context of ancient Indian and Central Asian relations.