By Sree Padma Holt, A. w. Barber
Explores the significance of Buddhism because it constructed within the Krishna River Valley of Andhra (modern-day Andhra Pradesh) and its impact.
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Additional info for Buddhism in the Krishna River Valley of Andhra
85–115. Sarkar and Sinha state that the NBPW that was prevalent in the north and western parts of the subcontinent from 700–350 BCE, gradually spreading to various parts of Andhra around 350–250 BCE. The NBPW recovered at places like Kesarapalle (H. Sarkar, “Kesarapalle, 1962,” Ancient India 22 : 43–44), Amaravati (IAR [1962–63], pp. 1–2) and Dhanyakataka (IAR [1964–65], p. 2) in the early layers belonging to the third and fourth centuries BCE shows the continuous interaction of these sites with their northern neighbors, along the coast and inland along the water channels.
But more likely, it would appear that the cult of the st¶pa honoring the remains of the Buddha struck a resonant cord among those with a cultural and religious penchant for honoring the dead, venerating någas, and venerating the powers of the goddess, all characteristics of proto-Andhra society that I discussed above. Moreover, the appeal of Buddhism for the artisans and traders who formed an important class of urbanizing people, can be clearly seen in the ideology of merit that serves as a conceptual underpinning for the practice of st¶pa veneration.
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.