Indo-Scythians
 Territories (full line) and expansion (dotted line) of the Indo-Scythians Kingdom at its greatest extent. |
|
| Languages | Scythian language Greek (Greek alphabet) Pali (Kharoshthi script) Sanskrit, Prakrit (Brahmi script) Possibly Aramaic |
|---|---|
| Religions | Buddhism Ancient Greek religion Hinduism Zoroastrianism |
| Capitals | Sigal Taxila Mathura |
| Area | Northwestern Indian subcontinent |
| Existed | 80 BCE–20 CE |
The Indo-Scythians are a branch of the Indo-Iranian Sakas (Scythians), who migrated from southern Siberia into Bactria, Sogdiana, Arachosia, Gandhara, Kashmir, Punjab, and into parts of Western and Central India, Gujarat and Rajasthan, from the middle of the 2nd century BCE to the 4th century CE. The first Saka King in India was Maues or Moga who established Saka power in Gandhara and gradually extended supremacy over north-western India. Indo-Scythian rule in India ended with the last Western Satrap Rudrasimha III in 395 CE.
The invasion of India by Scythian tribes from Central Asia, often referred to as the Indo-Scythian invasion, played a significant part in the history of India as well as nearby countries. In fact, the Indo-Scythian war is just one chapter in the events triggered by the nomadic flight of Central Asians from conflict with Chinese tribes which had lasting effects on Bactria, Kabol, Parthia and India as well as far off as Rome in the west.
The Scythian groups that invaded India and set up various
Origins
The ancestors of the Indo-Scythians are thought to be Sakas (Scythian) tribes, originally settled in southern Siberia, in the Ili river area.
Yuezhi expansion
In the second century BCE, a fresh nomadic movement started among the Central Asian tribes, producing lasting effects on the history of Rome in Europe and Bactria, Kabol, Parthia and India in the east. Recorded in the annals of the Han dynasty and other Chinese records, this great tribal movement began after the Yuezhi Chinese tribe fled westwards after their defeat by the neighbouring Hiung-nu, creating a domino effect as the Yuezhi displaced other central Asian tribes in their path.
According to these ancient sources Mao-tun of the Hsiung-nu tribe of Mongolia
attacked the Yue-chi and evicted them from their homeland Kansu
(Nan-shan).[1] Leaving behind a remnant of their number,
most of the population moved westwards, and following the route north of
Even so, the initial clash with the invading Yue-chi caused a large group of the Haumavarka Shakas to leave their ancestral
home. These Sakas journeyed through Tashkent and Ferghana
(Sogdiana) (inhabited by the Sugud or Shulik tribe of the Iranians) and occupied the Doab of
After being defeated and evicted by the joint forces of the Wu-sun and Hsiung-nu people, the Ta Yue-chis also moved southwards, overrunning in their path the Rishikas, Parama-Kambojas, Lohas and other allied Scythian clans living in the Transoxian regions as far Fargana. Many fled in a southwesterly direction and joined the Haumavarka Sakas in Bactria. The Yue-chi followed behind. Once again under extreme pressure, the Sakas and other allied Scythian groups including the Kambojas were forced to leave Bactria.
They first tried to enter India via the Kabol valley but were vigorously opposed by the Greek powers there. Rebuffed, the clans turned westwards to Herat and then took a southerly direction, reaching Helmund valley (Sigal) in south-west Afghanistan, the region later called Sakasthan or Seistan. Scholars believe that this Scythian migration through Herat to Drangiana was accompanied by groups of Kambojas (Parama-Kambojas), Rishikas and other allied tribes from Transoxiana that were also displaced by the Yue-chi.[4][5]
Around 175 BCE, the Yuezhi tribes (probable related to the Tocharians) who lived in eastern Tarim Basin area, were defeated by the Hiung-nu (Huns) tribes, and had to migrate towards the West into the Ili river area. There, they displaced the Sakas, who had to migrate south into Ferghana and Sogdiana. According to the Chinese historical chronicles (who call the Sakas, "Sai" 塞):
"The Yuezhi attacked the king of the Sai who moved a considerable distance to the south and the Yuezhi then occupied his lands" (Han Shu 61 4B).
Sometime after 155 BCE, the Yuezhi were again defeated by an alliance of the Wusun and the Hiung-nu, and were forced to move south, again displacing the Scythians, who migrated south towards Bactria, and south-west towards Parthia and Afghanistan.
The Sakas seem to have entered the territory of the Greco-Bactrian Kingdom
around 145 BCE, where they burnt to the ground the Greek city of Alexandria on the Oxus. The Yuezhi remained in Sogdiana on the northern bank of the
In Parthia, between 138-124 BCE, the Sakas tribes of the Massagetae and Sacaraucae came into conflict with the Parthian Empire, winning several battles, and killing successively king Phraates II and king Artabanus I.
The Parthian king Mithridates II finally retook control of Central Asia, first by defeating the Yuezhi in Sogdiana in 115 BCE, and then defeating the Scythians in Parthia and Seistan around 100 BCE.
After their defeat, the Yuezhi tribes migrated into Bactria, which they were to control for several centuries, and from which they later conquered northern India to found the Kushan Empire. The area of Bactria they settled came to be known as Tokharistan, since the Yuezhi were called Tocharians by the Greeks.
Settlement in Sakastan
The Sakas settled in areas of southern Afghanistan, still called after them Sakastan. From there, they progressively expanded into the Indian subcontinent, where they established various kingdoms, and where they are known as "Indo-Scythians".
The Arsacid emperor Mithridates II (c 123-88/87 BCE) had scored many successes against the Scythians and added many provinces to the Parthian empire,[6] and apparently the Bactrian Scythian hordes were also conquered by him. A section of these people moved from Bactria to Lake Helmond in the wake of Yue-chi pressure and settled about Drangiana (Sigal), a region which later came to be called "Sakistana of the Skythian (Scythian) Sakai",[7] towards the end of first century BCE.[8] The region is still known as Seistan.
Sakistan or Seistan of Drangiana may not only have been the habitat of the Saka alone but may also have contained population of the Pahlavas and the Kambojas.[9] The Rock Edicts of king Ashoka only refer to the Yavanas, Kambojas and the Gandharas in the northwest, but no mention is made of the Sakas, who imigrated in the region more than a century later. It is thus likely that the immigrant Saka populations who settled in Afghanistan did so among or near the Kambojas and nearby Greek cities.[10] Numerous scholars believe that during centuries immediately preceding Christian era, there had occurred extensive social and cultural admixture among the Kambojas and Yavanas; the Sakas and Pahlavas; and the Kambojas, Sakas, and Pahlavas etc.... such that their cultures and social customs had become almost identical.
The presence of the Sakas in Sakastan in the 1st century BCE is mentioned by Isidore of Charax in his "Parthian stations". He explained that they were bordered at that time by Greek cities to the east (Alexandria of the Caucasus and Alexandria of the Arachosians), and the Parthian-controlled territory of Arachosia to the south:
- "Beyond is Sacastana of the Scythian Sacae, which is also Paraetacena, 63 schoeni. There are the city of Barda and the city of Min and the city of Palacenti and the city of Sigal; in that place is the royal residence of the Sacae; and nearby is the city of Alexandria (and nearby is the city of Alexandropolis), and six villages." Parthian stations, 18.[11]
Indo-Scythian kingdoms
Obv: Horse walking right with her head turned back.
Rev: Goddess Nike walking right. Control mark, possibly for Khandahar, Afghanistan.
Abiria to Surastrene
The first Indo-Scythian kingdom in the Indian subcontinent occupied the southern part of Pakistan (which they accessed from southern Afghanistan), in the areas from Abiria (Sindh) to Surastrene (Gujarat), from around 110 to 80 BCE. They progressively further moved north into Indo-Greek territory until the conquests of Maues, circa 80 BCE.
The 1st century CE Periplus of the Erythraean Sea describes the Scythian territories there:
- "Beyond this region (Gedrosia), the continent making a wide curve from the east across the depths of the bays, there follows the coast district of Scythia, which lies above toward the north; the whole marshy; from which flows down the river Sinthus, the greatest of all the rivers that flow into the Erythraean Sea, bringing down an enormous volume of water (...) This river has seven mouths, very shallow and marshy, so that they are not navigable, except the one in the middle; at which by the shore, is the market-town, Barbaricum. Before it there lies a small island, and inland behind it is the metropolis of Scythia, Minnagara."[12]
The Indo-Scythians ultimately established a kingdom in the northwest, based in Taxila, with two Great Satraps, one in Mathura in the east, and one in Surastrene (Gujarat) in the southwest.
In the southeast, the Indo-Scythians invaded the area of Ujjain, but were subsequently repelled in 57 BCE by the Malwa king Vikramaditya. To commemorate the event Vikramaditya established the Vikrama era, a specific Indian calendar starting in 57 BCE. More than a century later, in 78 CE the Sakas would again invade Ujjain and establish the Saka era, marking the beginning of the long-lived Saka Western Satraps kingdom.[13]
Gandhara and Punjab
The presence of the Scythians in north-western India during the 1st century BCE was contemporary with that of the Indo-Greek Kingdoms there, and it seems they initially recognized the power of the local Greek rulers.
Maues first conquered Gandhara and Taxila around 80 BCE, but his kingdom disintegrated after his death. In the east, the Indian king Vikrama retook Ujjain from the Indo-Scythians, celebrating his victory by the creation of the Vikrama Era (starting 58 BCE). Indo-Greek kings again ruled after Maues, and prospered, as indicated by the profusion of coins from kings Apollodotus II and Hippostratos. Not until Azes I, in 55 BCE, did the Indo-Scythians take final control of northwestern India, with his victory over Hippostratos.
Sculpture
Several stone sculptures have been found in the Early Saka layer (Layer No4, corresponding to the period of Azes I, in which numerous coins of the latter were found) in the ruins of Sirkap, during the excavations organized by John Marshall.
Several of them are toilet trays (also called Stone palettes) roughly imitative of earlier, and finer, Hellenistic ones found in the earlier layers. Marshall comments that "we have a praiseworthy effort to copy a Hellenistic original but obviously without the appreciation of form and skill which were necessary for the task". From the same layer, several statuettes in the round are also known, in very rigid and frontal style.
Bimaran casket
Azes II is connected to the Bimaran casket, one of
the earliest representations of the Buddha. The casket was used for the dedication of a
stupa in Bamiran, near Jalalabad in Afghanistan, and placed inside the stupa with several coins of Azes II. This event may have happened during
the reign of Azes II (30-10 BCE), or slightly later. The Indo-Scythians are otherwise connected with Buddhism (see
Mathura lion capital), and it is indeed possible they would have commended the
work.
Mathura area ("Northern Satraps")
Obv: Bust of king Rajuvula, with Greek legend.
Rev: Pallas standing right (crude). Kharoshthi legend.
In central India, the Indo-Scythians conquered the area of Mathura over Indian kings around 60 BCE. Some of their satraps were Hagamasha and Hagana, who were in turn followed by the Saca Great Satrap Rajuvula.
The Mathura lion capital, an Indo-Scythian sandstone capital in crude style, from Mathura in Central India, and dated to the 1st century CE, describes in kharoshthi the gift of a stupa with a relic of the Buddha, by Queen Nadasi Kasa, the wife of the Indo-Scythian ruler of Mathura, Rajuvula. The capital also mentions the genealogy of several Indo-Scythian satraps of Mathura.
Rajuvula apparently eliminated the last of the Indo-Greek kings Strato II around 10 CE, and took his capital city, Sagala.
The coinage of the period, such as that of Rajuvula, tends to become very crude and barbarized in style. It is also very much debased, the silver content becoming lower and lower, in exchange for a higher proportion of bronze, an alloying technique (billon) suggesting less than wealthy finances.
The Mathura Lion Capital inscriptions attest that Mathura fell under the control of the Sakas. The inscriptions contain references to Kharaosta Kamuio and Aiyasi Kamuia. Yuvaraja Kharostes (Kshatrapa) was the son of Arta as is attested by his own coins.[14] Arta is stated to be brother of king Moga or Maues.[15] Princess Aiyasi Kambojaka, also called Kambojika, was the chief queen of Shaka Mahakshatrapa Rajuvula. Kamboja presence in Mathura is also verified from some verses of epic Mahabharata which are believed to have been composed around this period.[16] This may suggest that Sakas and Kambojas may have jointly ruled over Mathura/Uttara Pradesh. It is revealing that Mahabharata verses only attest the Kambojas and Yavanas as the inhabitants of Mathura, but do not make any reference to the Sakas.[17] Probably, the epic has reckoned the Sakas of Mathura among the Kambojas (Dr J. L. Kamboj) or else have addressed them as Yavanas, unless the Mahabharata verses refer to the previous period of invasion occupation by the Yavanas around 150 BCE.
The Indo-Scythian satraps of Mathura are sometimes called the "Northern Satraps", in opposition to the "Western Satraps" ruling in Gujarat and Malwa. After Rajuvula, several successors are known to have ruled as vassals to the Kushans, such as the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, who are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka (circa 130 CE), in which they were paying allegiance to the Kushans.[18]
Pataliputra
The text of the Yuga Purana describes an invasion of
Kushan and Indo-Parthian conquests
After the death of Azes II, the rule of the Indo-Scythians in northwestern India finally crumbled with the conquest of the Kushans, one of the five tribes of the Yuezhi who had lived in Bactria for more than a century, and were now expanding into India to create a Kushan Empire. Soon after, the Parthians invaded from the west. Their leader Gondophares temporarily displaced the Kushans and founded the Indo-Parthian Kingdom that was to last towards the middle of the 1st century CE.
The Kushans ultimately regained northwestern India from around 75 CE, and the area of Mathura from around 100 CE, where they were to prosper for several centuries.
Western Kshatrapas legacy
The Indo-Scythians continued to hold the area of Seistan until the reign of Bahram II (276-293 CE), and held several areas of India well into the 1st millennium: Kathiawar and Gujarat were under their rule until the 5th century under the designation of Western Kshatrapas, until they were eventually conquered by the Gupta emperor Chandragupta II (also called Vikramaditya).
The Brihat-Katha-Manjari of the Kshmendra (10/1/285-86) informs us that around 400 CE the Gupta king Vikramaditya (Chandragupta II) had unburdened the sacred earth of the Barbarians like the Shakas, Mlecchas, Kambojas, Yavanas, Tusharas, Parasikas, Hunas, etc. by annihilating these sinners completely.
The 10th century CE Kavyamimamsa of Raj Shekhar (Ch 17) still lists the Shakas, Tusharas, Vokanas, Hunas, Kambojas, Bahlikas, Pahlavas, Tangana, Turukshas, etc. together and states them as the tribes located in the Uttarapatha division.
Indo-Scythian coinage
Indo-Scythian coinage is generally of a high artistic quality, although it clearly deteriorates towards the desintegration of Indo-Scythian rule around 20 CE (coins of Rajuvula). A fairly qualitative but rather stereotypes coinage would continue with the Western Satraps until the 4th century CE.
Indo-Scythian coinage is generally quite realistic, artistically somewhere between Indo-Greek and Kushan coinage. It is often suggested Indo-Scythian coinage benefited from the help of Greek celators (Boppearachchi).
Indo-Scythian coins essentially continue the Indo-Greek tradition, bu using the Greek language on the obverse and the Kharoshthi language on the reverse. The portrait of the king is never shown however, and is replaced by depictions of the king on horse (and sometimes on camel), or sometimes sitting cross-legged on a cushion. The reverse of their coins typically show Greek divinities.
Buddhist symbolism is present throughout Indo-Scythian coinage. In particular, they adopted the Indo-Greek practice since Menander I of showing divinities forming the vitarka mudra with their right hand (as for the mudra-forming Zeus on the coins of Maues or Azes II), or the presence of the Buddhist lion on the coins of the same two kings, or the triratana symbol on the coins of Zeionises.
Depiction of Indo-Scythians
Besides coinage, few works of art are known to indisputably represent Indo-Scythians. Indo-Scythians rulers are usually depicted on horseback in armour, but the coins of Azilises show the king in a simple, undecorated, tunic.
Several Gandharan sculptures also show foreigner in soft tunics, sometimes wearing the typical Scythian cap. They stand in contrast to representations of Kushan men, who seem to wear thicks, rigid, tunics, and who are generally represented in a much more simplistic manner[20]
Buner reliefs
Indo-Scythian soldiers in military attire are sometimes represented in Buddhist friezes in the art of Gandhara (particularly in Buner reliefs). They are depicted in ample tunics with trousers, and have heavy straight sword as a weapon. They wear a pointed hood (the Scythian cap or bashlyk), which distinguishes them from the Indo-Parthians who only wore a simple fillet over their bushy hair,[21] and which is also systematically worn by Indo-Scythian rulers on their coins. With the right hand, some of them are forming the Karana mudra against evil spirits. In Gandhara, such friezes were used as decorations on the pedestals of Buddhist stupas. They are contemporary with other friezes representing people in purely Greek attire, hinting at an intermixing of Indo-Scythians (holding military power) and Indo-Greeks (confined, under Indo-Scythian rule, to civilian life).
Another relief is known where the same type of soldiers are playing musical instruments and dancing, activities which are widely represented elsewhere in Gandharan art: Indo-Scythians are typically shown as reveling devotees.
 Indo-Scythians pushing along the Greek god Dyonisos with Ariadne.<ref>Photographic reference here.</ref> |
 Hunting scene. |
 Hunting scene. |
 Hunting scene. |
Stone palettes
Numerous stone palettes found in Gandhara are considered as good representatives of Indo-Scythian art. These palettes combine Greek and Iranian influences, and are often realized in a simple, archaic style. Stone palettes have only been found in archaeological layers corresponding to Indo-Greek, Indo-Scythian and Indo-Parthian rule, and are essentially unknown the preceding Mauryan layers or the succeeding Kushan layers.[1]
Very often these palettes represent people in Greek dress in mythological scenes, a few in Parthian dress (head-bands over bushy hair, crossed-over jacket on a bare chest, jewelry, belt, baggy trousers), and even fewer in Indo-Scythian dress (Phrygian hat, tunic and comparatively straight trousers). A palette found in Sirkap and now in the New Delhi Museum shows a winged Indo-Scythian horseman riding winged deer, and being attacked by a lion.
The Indo-Scythians and Buddhism
The Indo-Scythians seem to have been followers of Buddhism, and many of their practices apparently continued those of the Indo-Greeks. They are known for their numerous Buddhist dedications, recorded through such epigraphic material as the Taxila copper plate inscription or the Mathura lion capital inscription.
Butkara Stupa
![Buddhist stupas during the late Indo-Greek/Indo-Scythian period were highly decorated structures with columns, flights of stairs, and decorative Acanthus leave friezes. Butkara stupa, Swat, 1st century BCE.[2]](http://www.answers.com/main/Record2?a=NR&url=http%3A%2F%2Fcommons.wikimedia.org%2Fwiki%2FImage%3AIndo-GreekStupaIII.jpg)
![Possible Scythian devotee couple (extreme left and right, often described as "Scytho-Parthian"[3]), around the Buddha, Brahma and Indra.](http://www.answers.com/main/Record2?a=NR&url=http%3A%2F%2Fcommons.wikimedia.org%2Fwiki%2FImage%3AKushan%2C%2520Brahma%2C%2520Indra%2C%2520Indian.JPG)
Excavation at the Butkara Stupa in Swat by an Italian archaeological team have yielded various Buddhist sculptures thought to belong to the Indo-Scythian period. In particular, an Indo-Corinthian capital representing a Buddhist devotee within foliage has been found which had a reliquary and a coins of Azes II buried at its base, securely dating the sculpture to around 20 BCE.[4] A contemporary pilaster with the image of a Buddhist devotee in Greek dress has also been found at the same spot, again suggesting a mingling of the two populations.[5] Various reliefs at the same location show Indo-Scythians with their characteristics tunics and pointed hoods within a Buddhist context, and side-by-side with reliefs of standing Buddhas.[6]
Gandharan sculptures
Other reliefs have been found, which show Indo-Scythian men with their characteristic pointed cap pushing a cart on which is reclining the Greek god Dyonisos with his consort Ariadne.
Mathura lion capital
The Mathura lion capital, which associates many of the Indo-Scythian rulers from Maues to Rajuvula, mentions a dedication of a relic of the Buddha in a stupa. It also bears centrally the Buddhist symbol of the triratana, and is also filled with mentions of the bhagavat Buddha Sakyamuni, and characteristically Buddhist phrases such as:
- "sarvabudhana puya dhamasa puya saghasa puya"
- "Revere all the Buddhas, revere the dharma, revere the sangha"
- (Mathura lion capital, inscription O1/O2)
 Indo-Corinthian capital from Butkara Stupa, dated to 20 BCE, during the reign of Azes II. Turin City Museum of Ancient Art. |
 Dancing Indo-Scythians (top) and hunting scene (bottom). Buddhist relief from Swat, Gandhara. |
 Butkara door jamb, with Indo-Scythians dancing and reveling. On the back side is a relief of a standing Buddha<ref>Faccenna, "Sculptures from the sacred area of Butkara I", plate CCCLXXII</ref> |
 Devotees of the Buddha in Indo-Scythian clothes (top), and erotical scene (bottom), Butkara stupa. |
Indo-Scythians in Western sources
The presence of Scythian territory in northwestern India, and especially around the mouth of the Indus is mentioned extensively in Western maps and travel descriptions of the period. The Ptolemy world map, as well as the Periplus of the Erythraean Sea mention prominently Scythia in the Indus area, as well as Roman Tabula Peutingeriana. The Periplus states that Minnagara was the capital of Scythia, and that Parthian king were fighting for it during the 1st century CE. It also distinguishes Scythia with Ariaca further east (centered in Gujarat and Malwa), over which ruled the Western Satrap king Nahapana.
Indo-Scythians in Indian literature
![King Azes I on a camel, holding the ankus, and wearing a Phrygian cap. From some of his square coins.[1]](http://www.answers.com/main/Record2?a=NR&url=http%3A%2F%2Fcommons.wikimedia.org%2Fwiki%2FImage%3AAzesCamel.jpg)
- Main article: Sakas
The Indo-Scythians were named "Shaka" in India, an extension on the name Saka used by the Persians to designate Scythians. From the time of the Mahabharata wars (1500-500 BCE) Shakas receive numerous mentions in texts like the Puranas, the Manusmriti, the Ramayana, the Mahabharata, the Mahabhasiya of Patanjali, the Brhat Samhita of Vraha Mihira, the Kavyamimamsa, the Brihat-Katha-Manjari, the Katha-Saritsagara and several other old texts. They are described as part of an amalgam of other war-like tribes from the northwest.
"Degraded Kshatriyas" from the northwest
The Manusmriti, written about CE, groups the Shakas with the Yavanas, Kambojas, Paradas, Pahlavas, Kiratas and the Daradas etc..., and addresses them all as degraded warriors, or Kshatriyas (X/43-44). Anushasanaparava of the Mahabharata also views the Shakas, Kambojas, Yavanas etc. in the same light. Patanjali in his Mahabhasya regards the Shakas and Yavanas as pure Shudras (II.4.10).
The Vartika of the Katyayana informs us that the kings of the Shakas and the Yavanas, like those of the Kambojas, may also be addressed by their respective tribal names.
The Mahabharata also associates the Shakas with the Yavanas, Gandharas, Kambojas, Pahlavas, Tusharas, Sabaras, Barbaras etc and addresses them all as the Barbaric tribes of Uttarapatha. In another verse, the epic groups the Shakas Kambojas and Khashas and addresses them as the tribes from Udichya i.e. north division (5/169/20). Also, the Kishkindha Kanda of the Ramayana locates the Shakas, Kambojas, Yavanas and Paradas in the extreme north-west beyond the Himavat (i.e. Hindukush) (43/12).
The Udyogaparava of the Mahabharata (5/19/21-23) tells us that the composite army of the Kambojas, Yavanas and Shakas had participated in the Mahabharata war under the supreme command of Sudakshina Kamboja. The epic repeatedly applauds this composite army as being very fierce and wrathful.
Invasion of India (180 BCE onward)
![King Spalirises standing in armour. From his coins [1] and [2]. He holds the ankus in the right hand.](http://www.answers.com/main/Record2?a=NR&url=http%3A%2F%2Fcommons.wikimedia.org%2Fwiki%2FImage%3ASpalirisesStandingInArmour.jpg)
The Vanaparava of the Mahabharata contains verses in the form of prophecy that the kings of the Shakas, Yavanas, Kambojas, Bahlikas and Abhiras, etc. shall rule unrighteously in Kaliyuga (MBH 3/188/34-36).
This reference apparently alludes to the precarious political scenario following the collapse of Mauryan and Sunga dynasties in northern India and its occupation by foreign hordes of the Shakas, Yavanas, Kambojas and Pahlavas.
Mahabharata references
Udyoga Parva of Mahabharata groups the Shakas, Pahlavas, Paradas with the ‘’Kamboja-rishikas’’ and attests them as living on sea-shore in western India.[2] Again Udyoga Parava of Mahabharata lists the Shakas, Kambojas and the Khashas together and calls them as tribes of Udichya or Uttarapatha.[3] The Shanti Parva of Mahabharata also associates the Shakas with the Kambojas, Yavanas, Gandharas, Pahlavas, Tusharas, Sabaras, Barbaras, etc. and addresses them all as the Barbaric tribes of Uttarapatha.[4] More importantly, the Shaka army had joined the Kamboja army and together they had participated in the Kurukshetra war under single and supreme command of Sudakshina Kamboja.[5]
Ramayana references
Kishkindha Kanda Sarga 43 of Valmiki Ramayana collocates the Kambojas with the Shakas, Yavanas, Paradas and the Uttarakurus in the extreme northwest. The Yavanas are in (Bactria) and Kambojas in Tajikstan, the Paradas are on river Sailoda in Xinjiang province of China. The Uttarakurus lie beyond the Pamirs. The Shakas of the Ramayana obviously refer to the Shakas of Issyk-kul Lake lying beyond Suguda.[6] Adi-Kanda of the Ramayana,[7] tells us that the Kambojas, Shakas, Pahlavas and some other allied tribes from northwest were 'created' at the request of sage Vasishta by the Divine cow Shavala to defend Vasishta sage from the forces of king Vishwamitra (Dr B. C. Law). All these Ramayanic references seem to closely connect the Kambojas and the Shakas together.
Puranic references
Harivamsa Purana[8] and other Puranic literature[9] attest that Iksvaku king Bahu of Ayodhya was driven out of his dominions by Haihayas and Talajanghas with the assistance of Shakas, Kambojas, Yavanas, Pahlavas and Paradas Ayudhajivin Kshatriyas from Uttarapatha, popularly known as "five hordes" (ganah pāñca).[10]