Growth and Metamorphosis of Ancient Mathura into a Metropolis
Approachable through land routes and a navigable river (Yamuna) and situated in fairly hospitable surrounding, the locality of Mathura was from an early age a natural and convenient area for human settlement. Recent archaeological excavations have indicated development of a township from a village around Ambarish Tila (situated near the Yamuna and in the northern part of the present city). The beginning of a rural settlement around Ambarish Tila is datable to about 6th century BC. Surprisingly, the habitation at Sonkh (near Mathura) may safely be pushed back to about BC 800. Although the planned urbanization of Mathura at large scale began from 4th century BC. The great grammarian Panini (Ashtadhyayi fame) mentions Mathura in 4th century BC, hence Mathura might have been a well-known locality in his times. Panini also refers to Andhaka-Vrishni Sangha, Vasudeva Vargya (i.e. a member of the society of Vasudeva) and Vasudevaka (i.e. worshipper or a follower of Vasudeva).
Rich traders with money comparatively freely available to them could have patronized religion. For example, the Yaksha was the divinity worshiped by the merchants and traders as a caravan leader. His images were installed on the highways. The communication of Mathura's society with other parts of the sub-continent had loosened the barrier and stringency of caste system. Further, heterogeneous elements were introduced into the society of the region with the extension of the Schytho-Parthian rule to Mathura during the first century BC. Mathura, as a part of the Schytho-Parthian dominions of the north-western India, became further exposed to influences from the west. Mathura gradually became a cultural centre and a political metropolis of the Schytho-Parthian dominion in the sub-continent. It became a part of the north-west.
Mathura by the end of first century AD emerged as an important trading centre for internal and also external (Indo-Roman) trade. It began to serve as a halting station for merchants and those travelling by caravans carrying goods from Central Asia and North Indian localities to Indian ports. It was natural both for the fortune-seekers from rural areas to migrate to Mathura and thereby for Mathura to have a populous and complex society. Manu-Smriti refers to the people around Mathura as `well-skilled in fighting with bare arms'. This treatise speaks several times of the power of the Surasenas. The famous Jaina text Milinda-panha, datable to first century AD aptly included Madhura (Mathura) in its list of notable cities.
The phenomenal rise of Mathura during Kushana times is well documented in Lalitavistara, which is considered to have been in existence in the first century AD. This treatise refers to the city of Mathura like thus: `Which is prosperous, and large and beneficial, and (a place where) alms are easily obtainable and which is abounding in men' (Iyam Mathura Nagari riddha cha, sphita cha, Kshema cha, subhiksha chakirna bahujanarnanvasya cha). After Kushanas, Mathura's economic power started declining. However, the school of Mathura art continued to flourish as there were demands for their products from outside. Mathura also maintained its position as a great religious centre. It could have still served as an emporium for internal trade. Outside elements had played great role in the growth of Mathura into an important centre of trade and industry. Frenetic socio-economic activities accentuated its transformation into an important city of a vast empire—a metropolitan of the orient. Barriers of thoughts, language, and religion had lost their significance in that microcosm of the ancient Mathura due to freedom of movement in a large territory and consequent growth of commerce. Even geographically and ethnically unrelated groups found themselves rubbing shoulders and in a position to influence one another. One such group had been formed by the people of Mathura. Their contribution enriched the mosaic of oriental culture.
Daily Life in Ancient Mathura
We get an idea of daily life in ancient Mathura from various statues, tablets and stone inscriptions. Women used to adorn themselves profusely. Elaborate headdresses, turbans, makeup, skirts, tops, gowns, short tunics and heavy jewellery prove that not only women were respected in the society but they also freely flaunted their wealth and body. From donative inscriptions we can derive some idea of the vocations followed by many of the residents of ancient Mathura. A good number of donors of Buddhist structures were bhikshus (monks), shishyas (pupils), shishyani (female pupils), shrarnan (ascetic), priest (devakulika) etc. Even gandhikas (perfumers), shresthin (merchants or bankers), suvarnakara (goldsmiths), rayagini (dyer) and cotton-dealers find mention as donors to Buddhist and Jain shrines. Entertainers of various types also were followers of the faiths: actors, dancers and courtesans (ganikas) were also donors. From the epigraphic data, we see that Buddhist and Jaina religious establishments in Mathura were supported by people who followed a wide range of professions from mighty generals to humble smiths. The presence of the lower professions among the donor rolls suggests a high level of prosperity in the area. The economic position of craftsmen was strengthened by the various guilds, which were known to have had considerable power and influence in the traditional economic system.