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 impact.
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Extra info for Buddhism in the Krishna River Valley of Andhra
L. Gupta, Punch Marked Coins in the Andhra Pradesh Museums (Hyderabad: Government of Andhra Pradesh, 1960), pp. 1–3. More recent excavations at Vaddamanu in the Guntur District also reveal both black and red ware as well as punch-marked coins. See IAR (1981–82), p. 2. Some of the earliest punch-marked coins recovered in Raichur and Karimnagar districts belonging to pre-Mauryan periods and the recovery of two different kinds of molds at Kondapur further support this view. See, A. W. A. Khan, Monograph on Yelesvaram Excavation (Hyderabad: Govt.
31 But here “demons” refer to souls who become active during the night and wander about unless they are provided with secured abodes. ” For, it was unnecessary to expend so much effort and to employ so many skilled people to build these relatively large and well-constructed monuments unless it was really their intention to venerate or placate their dead, and not just to provide for their welfare in the afterlife. Buddhist literature gives us some clues regarding what might have been the preexisting beliefs about the dead before Buddhism took over the land.
47. Alexander Rea, pp. 7–11 and 49–50. 48. For instance, the Påli Suttanipåta (H. , 1985], pp. 114–133) contains what may be an early mythic account about how people from Andhra became followers of the Buddha even during the lifetime of the master. According to this myth, a certain brahmin from Sravasti by name of Baveri came to the south (the land of the Assakas beyond Pratishtana) and settled on the banks of the Godavari River in search of a life of detachment. Suffering from an illness, he was advised by a yakƒa to ﬁnd the nature of his illness (du÷kha) from the Buddha.
Buddhism in the Krishna River Valley of Andhra by Sree Padma Holt, A. w. Barber