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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Ramachandra Murthy, p. 125. 31. A number of archaeologists mentioned this name as being prevalent among locals. See P. Ramachandra Murthy, p. 2. 32. Gregory Schopen, “On Avoiding Ghosts and Social Censure,” in his Bones, Stones, and Buddhist Monks (Honolulu: University of Hawai’i Press: 1997), pp. 209–213. 33. Gregory Schopen, “An Old Inscription and the Cult of the Monastic Dead,” in Bones, Stones, and Buddhist Monks, 181. 34. , pp. 181–182. 35. Archaeological reports reveal that a number of megalithic burials and Buddhist st¶pas in Andhra and elsewhere were devoid of human mortuary remains, but some of them contained animal bones.

Hearing the Dharma preached by the Buddha, Baveri’s followers were enlightened and became arhants. Subsequently, they returned to Baveri and together, they began converting others to the Buddha’s teaching. The reference to a yakƒa in this account can be taken to mean a person belonging to the yakƒas, one of the important tribes in Andhra who were referred to as such. Another early literary reference to Buddhism in Andhra is found in the commentary of the Vimånavatthu where it is asserted that the King of the Assakas in Andhraratta (the Andhra country) was ordained as a member of the sa£gha (B.

The kind of structured societies that Dhavalikar encountered in Karnataka were seen in Andhra only during the next stage, the megalithic period. Be that as it may, I am primarily concerned here with the earliest structures built for the living and the dead. 10 They buried their dead in pits and filled them with cairn heaps. Although we don’t have enough proof to show that these cairn heaps were venerated in the same way as Buddhist st¶pas were in the later periods, one can argue that the origins for the concept of the st¶pa would seem to be traceable to these early burial forms.

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