Early Buddhist Period in the Indus Valley (1st – 2nd century A.D.)

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Sites in the Gilgit Valley (Alam Bridge) and near Hunza (Haldeikish) offer inscriptions which spread over the entire period in which the Kusan Empire existed and even go beyond it. A small number of rock-carvings belong to them.

In the Indus Valley near Chilas, however, there is only one single comparable concentration of inscriptions (called Chilas II in previous literature). It developed in a closely defined period before the Kusan asserted themselves far into the mountains. All the more important is that rock-carvings which are artistically of high quality and historically important were added to these. Their exact interpretation remains a task for the future. Only three and a half kilometres below the mouth of the Buto-Gah, the torrent above which Chilas is situated on a steep terrace, a sacred place has been formed out of the cliffs. At the height of the summer the land at their foot is flooded as the Indus rises by several metres. At one point it is possible to descend between the bastions of rock. To the left huge rock face is visible divided by natural fissures into several friezes. Each of them represents scenes with many figures, which Dani has interpreted as local nobles submission to the conqueror. Perhaps the reading of the short inscription will clarify this. Past this convex face of the cliff one can reach a niche which is also richly decorated and from which one can raise oneself up onto platform. It is protected by a huge vault-like formation of rock. The lower half is covered by pictures pecked into the rock. Stupas of an ancient form, partly framed by ceremonial pillars, can be discerned as well as human beings and animals, elephants among them. A similar figural decoration is also to be found in the deep hollows which the river formerly carved out of the adjoining rock face. They are arranged on several levels, some of them are also below the platform and the access to it. At some places there are longer inscriptions; the Kharosthi still shows peculiarities which were common practice at the time of the Saka predecessors of the Kusan. First readings are available. The names of the deities Krsna and Balarama have been reliably deciphered. It still, however, remains to be proven whether several well-known names of kings do really occur, as is maintained by Prof. Dani. It seems rather doubtful that so many prominent persons should have found their way to the Indus. Armed men, some mounted as well, are depicted in front of a stupa with remarkable frequency. Some have dismounted in order to show their reverence in approaching a Buddhist sanctuary.