THE ASIAN INDEPENDENT UK
Dr. Ramjilal, Social Scientist,
Former Principal,Dyal Singh College,
Karnal (Haryana – India)
Email: [email protected]
Kamboja was one of the 16 Mahajanapadas in ancient India. It is mentioned several times in the Buddhist texts, the Anguttara Nikaya and Mahavastu, alongside Gandhara. The names Gandhara and Kamboja frequently appear together in various texts. The territory of the Kamboja Mahajanapada corresponds to modern-day northwestern Pakistan and Afghanistan, with major cities including Rajpura, Dwaraka, and Kapishi.
Origin of the Word ‘Kamboja’
There are multiple theories regarding the origin of the term ‘Kamboja’. One legend, titled ‘The Divine Legend of Kamboja-Mera’, tells of an Aryan prince named Kambu who travelled from India to Southeast Asia and married a Naga princess named Mera. Their descendants are said to have established the Kamboja kingdom. The word ‘Kamboja’ can be literally broken down into ‘Kambu’ + ‘ja’, where ‘ja’ in Sanskrit means ‘lineage’, ‘descendant’, or ‘offspring’. Thus, according to this folk tale, the Kambojas are portrayed as descendants of Kambu. However, this story lacks historical confirmation.
Historically, the Kambojas were originally a southeastern Iranian people, with their ancient homeland also called ‘Kamboja.’ The term first appears in Indo-Iranian inscriptions and literature and is connected to the territory of King Kambyses. Therefore, from a linguistic perspective, ‘Kamboja’ appears to be related to an ancient Iranian place of the same name.
Kamboja Region in Ancient Times
In ancient times, the Kambojas were an Indo-Iranian Kshatriya people inhabiting the southeastern Iranian region. The Iranian tribes settled in the northeastern borders of the Indian subcontinent. Their ancient homeland included the Pamirs, Badakhshan, and the Zeravshan Valley. Over time, their influence extended south of the Hindu Kush to areas such as Kunar, Swat, and Rajauri in Kashmir. The strategic location of the Kamboja region along trade and military routes connecting India with Central Asia facilitated significant trade and cultural exchanges.
According to Cunningham in “Ancient Geography of India”, Rajpur is located adjacent to the town of Rajouri in southwestern Kashmir (Poonch district). This hints at the geographical placement of the Kamboja region. Rhys Davids also notes a pre-Buddhist city referred to as ‘Dwaraka’ in this area. Records by Luders mention another location in the Kamboja district called Nandinagar.
The Valmiki Ramayana describes Kamboja, Valhika, and Vanayu as excellent regions for breeding “excellent horses”. The Mahabharata recounts how Arjuna, during his conquest of the north, defeated the peoples of the Dardars (Dardistan) as well as the Kambojas. Further, it states that Karna reached Rajpur and defeated the Kambojas, establishing the city as part of the Kamboja kingdom.
Kamboja Language and Religion
The language of the Kambojas closely resembled Younger Avestan, showcasing significant Iranian influence. Their religious practices followed the principles outlined in the Avestan Vendidad. In summary, the Kamboja culture reflects a synthesis of Indo-Aryan and Iranian elements.
Military and Political Importance of the Kambojas
The Kambojas were renowned as Kshatriya warriors, particularly skilled in cavalry combat, due to their breeding of special horse breeds. Kamboja horses were celebrated as exceptional war horses. The Uttaradhyayana Sutra attributes remarkable qualities to trained Kamboja horses, noting their exceptional sprinting ability, stamina, and strength—key assets in military campaigns of North Indian dynasties such as the Mauryas, Guptas, Pratiharas, and Palas. Ancient texts, including the Mahabharata, Ramayana, Puranas, and Arthashastra, alongside accounts by Chinese, Greek, and Persian historians, document their martial prowess and strategic importance. The Kambojas were also referred to as “Ashvakas” (horsemen) due to their equestrian culture.
The territory of the Kambojas spans modern northwestern India, Pakistan, and Afghanistan, with major cities like Rajpur, Dwaraka, and Kapishi. They were recognised as Kshatriya warriors, skilled soldiers, and esteemed horse breeders, integral to protecting their borders. References in ancient texts such as the Rigveda, Valmiki Ramayana, Mahabharata, Puranas, Buddhist and Jain scriptures, Manusmriti, Arthashastra, and Rajatarangini—as well as accounts from Chinese, Greek, and Persian historians—attest to their formidable fighting capabilities and strategic significance.
Kamboja in the Rigveda and Vedic Period:
The Kambojas are mentioned in the Rigveda as an outlying and warlike tribe. In Vedic society, women had the right to participate in assemblies and warfare. Kamboja women were particularly noted for their skills in horsemanship and archery. Vedic Suttas describe women riding horses and fighting alongside men in battles. The Kamboja region, located near Gandhara, highly valued women’s education and self-reliance. Consequently, the Kamboja Mahajanapada served as an ideal model for women’s empowerment. The Atharvaveda (5.22.14) identifies the Bahlikas and Kambojas as northern tribes, collectively referred to as the Uttara tribes, who lived north and west of the Himalayas. Vedic and Puranic sources prominently include Kamboja as one of the 16 Mahajanapadas.
Kamboja Rishis and Rishikas in Vedic and Ancient Times:
Notable sages and scholars from the Kamboja dynasty include Rishi Kamboja Aupamanyava (mentioned in the Vamsa Brahmana of the Samaveda), Rishi Upmanyu (mentioned in the Rigveda), and Kambu Swayambhuva Kamboja (also listed in the Vamsa Brahmana). Rishika Apala, described as the daughter of Rishi Atri in the Rigveda, is considered a true Kamboja Rishika by historians and literary figures of the Kamboja community because she hailed from the Kamboja region.
Kamboja Mahajanapada: Panini’s Ashtadhyayi
Panini’s Ashtadhyayi (5th century BC) is the most authoritative text on Vedic grammar and provides detailed information about the Kambojas. In Ashtadhyayi 4.1.175, Panini includes the Kambojas (Kambojallukas) among the 15 powerful Mahajanapadas. In Ashtadhyayi 4.2.41, he mentions the Kamboji Vriti (Kamboji language) and Kamboja script. Additionally, in Ashtadhyayi 4.3.93, he notes the Kamboja horse, a famous breed from Kambuja. From Panini’s *Ashtadhyayi*, it can be inferred that he regarded Kamboja as an organised Mahajanapada (kingdom) similar to the Kuru, Panchala, and Matsya kingdoms, identifiable by its distinct territory, language, and military.
The Mahabharata: Kamboja Mahajanapada
The Mahabharata lists the Kambojas as one of the most powerful and respected warrior tribes of ancient India, particularly noted for their cavalry and martial arts. Maharaja Sudakshina Kamboja of the Kamboja Mahajanapada attended Yudhishthira’s Rajasurya Yajna (Sabha Parva) and gifted Yudhishthira an army of Kamboja cavalry. The Mahabharata also features Princess Bhanumati, sister of Maharaja Sudakshina Kamboja, who was married to Duryodhana. To honour and protect his sister, Maharaja Sudakshina led an army of 6,000 cavalry, golden chariots, and white horses in battle against Arjuna on the battlefield of Kurukshetra, where he bravely fought and ultimately fell on the thirteenth or fourteenth day of the war.
Buddhist and Jain Texts: The Kamboja Mahajanapada
Buddhist texts such as the Anguttara Nikaya and Mahavastu, along with Jain texts, mention the Kamboja Mahajanapada among the 16 Mahajanapadas. Ancient Buddhist literature suggests that the Kamboja Mahajanapada spanned from Kashmir in the north to the Hindu Kush in the east.
The Kamboja: Mlechha, Dasyu, Uncivilized Customs, and Un-Aryan Religion—The Origin of Hate Crime
In several ancient texts, the Kambojas are referred to as ‘Dasyus’ and ‘Mlechhas’, and associated with uncivilised and un-Aryan practices. However, there are also indications of their influence and strong connections to Vedic and Aryan culture. Descriptions in the Mahabharata provide insights into Kamboja’s non-Aryan traditions. Due to their cultural practices, customs, language, and dialect, the Kambojas were perceived differently from mainstream Aryan and Vedic traditions. For example, Bhishma considered them to belong to the Mlechchha caste. The Manusmriti (10.44-45) refers to them as ‘Dasyus’ speaking the ‘Mlechchha’ language, while the Niruktakara Yaska (11-2) highlights their distinct dialect compared to Aryan speech and notes their un-Aryan behaviours in the Bhuridatta Jataka. Xuanzang, a Chinese traveller from the mid-7th century AD, viewed the residents of the north-west border region, near Rajpur (known in Chinese as Holoshipulo), as uncivilised and outside the Aryan cultural tradition. This negative perception of the Kambojas reflects a long-standing tradition of bias, often manifesting as hate speech directed at minority groups.
Nonetheless, it is important to recognise that Kamboja has been home to Aryan settlements since ancient times. The Vamshabrahmana claims the Kambojas originated from the Upmanyu clan and were followers of Madragara, residing in the Kamboja country. Keith suggests that the names Aupamanya Kamboja and his guru Madragara indicate strong ties between the Kamboja and North Madra nations. Aryan culture was present in Kamboja, as noted in the Pali text Majjhima Nikaya. According to the Shakya dynasty’s Shata Patha, the Kuru-Panchala regions were also influenced by these interactions.
In conclusion, parts of present-day Afghanistan and northwest India, particularly the historically significant regions of Kabul and Kandahar, were part of the ancient Kamboja Mahajanapada, a powerful and well-known kingdom. This Mahajanapada stands out in historical texts due to its significance, which often reverberates through the annals of Vedic literature. In works like Panini’s Ashtadhyayi, the Kambojas are depicted as a proud and strong republican state, commended for their bravery and independence. The Kamboja Kshatriyas, the local warrior class, were renowned for their bravery and fighting prowess and embodied the spirit of a resolute and self-reliant community.
