[edit]
Main article: History of Prayagraj
For a chronological guide, see Timeline of Prayagraj.
Antiquity[edit]
The earliest mention of Prayāga and the associated pilgrimage is found in Rigveda Pariśiṣṭa (supplement to the Rigveda, c. 1200–1000 BCE). It is also mentioned in the Pali canons of Buddhism, such as in section 1.7 of Majjhima Nikaya (c. 500 BCE), wherein the Buddha states that bathing in Payaga (Skt: Prayaga) cannot wash away cruel and evil deeds, rather the virtuous one should be pure in heart and fair in action. The Mahabharata (c. 400 BCE–300 CE) mentions a bathing pilgrimage at Prayag as a means of prāyaścitta (atonement, penance) for past mistakes and guilt. In Tirthayatra Parva, before the great war, the epic states "the one who observes firm [ethical] vows, having bathed at Prayaga during Magha, O best of the Bharatas, becomes spotless and reaches heaven." In Anushasana parva, after the war, the epic elaborates this bathing pilgrimage as "geographical tirtha" that must be combined with manasa-tirtha (tirtha of the heart) whereby one lives by values such as truth, charity, self-control, patience and others.
Prayāga is mentioned in the Agni Purana and other Puranas with various legends, including being one of the places where Brahma attended a yajna (homa), and the confluence of river Ganges, Yamuna and mythical Saraswati site as the king of pilgrimage sites (Tirtha Raj). Other early accounts of the significance of Prayag to Hinduism is found in the various versions of the Prayaga Mahatmya, dated to the late 1st-millennium CE. These Purana-genre Sanskrit texts describe Prayag as a place "bustling with pilgrims, priests, vendors, beggars, guides" and local citizens busy along the confluence of the rivers (sangam). Prayaga is also mentioned in the Hindu epic Ramayana, a place with the legendary Ashram of sage Bharadwaj.
In Jainism[edit]
Ancient footprints and a Śvetāmbara Jain idol of Rishabhadeva commemorating the place of his omniscience
Purimtal Jain Tirth, located in Prayagraj (formerly known as Purimtal), is a site of religious and historical significance for Jains. This ancient pilgrim site is revered as the spot where Rishabhadeva, the first Tirthankara, achieved keval gyan as per Jain beliefs. As documented in Vividha Tirtha Kalpa by Acharya Jinaprabhasuri, Purimtal once featured numerous Jain temples. Rishabhadeva is said to have attained omniscience under the Akshayavat tree. This tree, often referred to as the "indestructible" tree in legends, is a point of spiritual reverence in other religions as well. The site also holds importance in Hindu and Buddhist traditions. Originally, sandalwood footprints of Rishabhadeva were placed beneath the tree, which were later replaced with stone replicas following theft.
A small shrine, built to protect the ancient footprints and Śvetāmbara Jain idol of Rishabhadeva at the base of the Akshayavata tree
Acharya Hemachandrasuri's Triṣaṣṭiśalākāpuruṣacaritra describes Purimtal as a 'hub of Jain activity', where multiple Tirthankaras, including Mahavira, visited and meditated. Mahavira is said to have practised deep meditation in the Shakatmukh Udyan nearby, and a divine Samavasaran (transl. three-tiered pavilion for delivering sermons) was constructed here. Acharya Arnikaputra is also said to have attained omniscience and moksha near the Triveni Sangam, the confluence of the Ganges, Yamuna, and Saraswati rivers.
In the 15th century, Akbar constructed a fort enclosing the Akshayavat tree. During British rule, public access to the fort was restricted, and the shrine was relocated to the Patalpuri Śvetāmbara Jain Temple on the fort's outskirts. While the Patalpuri Śvetāmbara Jain Temple houses a tree worshiped as the Akshayvat, many believe the original Akshayvat is in an underground temple within the fort. Maps from the British Library confirm this, showing the original temple's location at the fort's center.
Purimtal is home to five Jain temples, including four Digambara and one Śvetāmbara temple. The Śvetāmbara Jain temple features a marble idol of Rishabhadeva, dating back to the 11th century CE. Alongside the idol, the temple enshrines images of other Tirthankaras, such as Vimalnatha, Parshvanatha, Mahavira, and Shantinatha. Footprints of Jain monks are also installed here. The Allahabad Museum further highlights the region's Jain heritage, displaying ancient idols and artefacts excavated from nearby areas.
Purimtal is associated with numerous milestones in Jain history, including:
Rishabhadeva's attainment of omniscience beneath the Akshayvat tree.
The creation of the first Samavasaran (transl. multistoreyed divine preaching hall) of this Avasarpiṇī.
The establishment of the first Chaturvidha Jain Sangh (fourfold Jain congregation) of this Avasarpiṇī.
Marudevi's attainment of moksha, marking the first moksha of this Avasarpiṇī.
The composition of the first Dvādaśāṅgī scriptures by Ganadhara Pundarika, a disciple of Rishabhadeva.
The Akshayvat tree remains a key attraction. Ongoing efforts to preserve and document Purimtal's Jain heritage ensure its enduring relevance to the community and the broader historical narrative.
Archaeology and inscriptions[edit]
The Ashoka pillar at Prayagraj contains many inscriptions since the 3rd century BCE. Sometime about 1575 CE, Birbal of Akbar's era added an inscription that mentions the "Magh mela at Prayag Tirth Raj".
Inscription evidence from the famed Ashoka edicts containing Allahabad Pillar – also referred to as the Prayaga Bull pillar – adds to the confusion about the antiquity of this city. Excavations have revealed Northern Black Polished Ware dating to 600–700 BCE. According to Dilip Kumar Chakrabarti, "... there is nothing to suggest that modern Prayag (i e. modern Allahabad) was an ancient city. Yet it is inconceivable that one of the holiest places of Hinduism, Prayag or the confluence of the Ganga and Yamuna should be without a major ancient city." Chakrabarti suggests that the city of Jhusi, opposite the confluence, must have been the "ancient settlement of Prayag". Archaeological surveys since the 1950s has revealed the presence of human settlements near the sangam since c. 800 BCE.
Along with Ashoka's Brahmi script inscription from the 3rd century BCE, the pillar has a Samudragupta inscription, as well as a Magha Mela inscription of Birbal of Akbar's era. It states,
In the Samvat year 1632, Saka 1493, in Magha, the 5th of the waning moon, on Monday, Gangadas's son Maharaja Birbal made the auspicious pilgrimage to Tirth Raj Prayag. Saphal scripsit.– Translated by Alexander Cunningham (1879)
These dates correspond to about 1575 CE, and confirm the importance and the name Prayag. According to Cunningham, this pillar was brought to Allahabad from Kaushambi by a Muslim Sultan, and that in some later century before Akbar, the old city of Prayag had been deserted. Other scholars, such as Krishnaswamy and Ghosh disagree. In a paper published in 1935, they state that the pillar was always at its current location based on the inscription dates on the pillar, lack of textual evidence for the move in records left by Muslim historians and the difficulty in moving the massive pillar. Further, like Cunningham, they noted that many smaller inscriptions were added on the pillar over time. Quite many of these inscriptions include a date between 1319 CE and 1575 CE, and most of these refer to the month Magha. According to Krishnaswamy and Ghosh, these dates are likely related to the Magh Mela pilgrimage at Prayag, as recommended in the ancient Hindu texts.
In papers published about 1979, John Irwin – a scholar of Indian Art History and Archaeology, concurred with Krishnaswamy and Ghosh that the Allahabad pillar was never moved and was always at the confluence of the rivers Ganges and Yamuna. According to Irwin, an analysis of the minor inscriptions and ancient scribblings on the pillar first observed by Cunningham, also noted by Krishnaswamy and Ghosh, reveals that these included years and months, and the latter "always turns out to be Magha, which also gives it name to the Magh Mela", the Prayaga bathing pilgrimage festival of the Hindus. He further stated that the pillar origins were undoubtedly pre-Ashokan based on the new evidence from the archaeological and geological surveys of the triveni site (Prayaga), the major and minor inscriptions as well as textual evidence, taken together. Archaeological and geological surveys done since the 1950s, states Irwin, have revealed that the rivers – particularly Ganges – had a different course in distant past than now. The original path of river Ganges at the Prayaga confluence had settlements dating from the 8th century BCE onwards. According to Karel Werner – an Indologist known for his studies on religion particularly Buddhism, the Irwin papers "showed conclusively that the pillar did not originate at Kaushambi", but had been at Prayaga from pre-Buddhist times.
Gupta Empire[edit]
Homeland[edit]
Evolution of Gupta territory, with neighbouring polities.
In some recent academic studies, the Guptas are traced to have originated from the Prayaga region, where they first established power. Goyal suggests that the Allahabad Pillar Inscription strongly indicates that the early Gupta center of power was in the modern eastern Uttar Pradesh, probably around Prayaga.
The Vishnu Purana provides an intriguing reference: "Anu-Ganga Prayāgam Māgadha Guptās-cha bhokshyanti," which has been translated by Majumdar as "The territory along the Ganges (up to) Prayaga will be enjoyed by the people of Magadha and the Guptas." This excerpt suggests that the Guptas were distinguished from the people of Magadha, yet both jointly ruled the region along the Ganges up to Prayaga.
Indian woman floating lamps on the Ganges by William Simpson.
Historically, the Gupta Empire emerged from the unification of the Gupta and Licchavis states, which aligns with this Purana's reference. The text seems to imply that the Licchavis of Nepal were identified with the Magadhas, and their joint domain included Magadha and the territory stretching westward to Prayag.
The Allahabad Pillar as seen by the missionary Joseph Tiefenthaler in the 18th century.
In this context, the capital of the Gupta empire likely started around Magadha and Prayag and expanded from there. The concentration of early Gupta inscriptions and gold coinages around Prayag (especially of Samudragupta's famous prasasti) tends to suggest that this region was the residence of greatest power of the Guptas. They probably controlled Sarnath in the east, and as their stronghold, they used Prayag. For the initial phase of the empire, the exact boundaries in the region above and the west is vague, but they most definitely controlled eastern Uttar Pradesh. By the late third and early fourth centuries, this area had burgeoned into a dynasty aiming to build a great empire.
Imperial capital[edit]
Garuda emblem of the Gupta Empire.
Various scholarships considers Prayaga as the initial Gupta capital and supports this arguments with The Puranic references, and multiple early Gupta era inscriptions alongside the discovery of numerous coin hoards scattered around the region, further suggesting that the Guptas strengthened their sovereignty over the area prior to further expansion.
This statement was also supported by R.S. Sharma who claimed that it is highly likely the Guptas based themselves in Uttar Pradesh because from there they could expand anywhere. With Prayag as their center, they extended their rule over Anuganga (mid-Gangetic basin), Prayag (modern Prayagraj), Saketa (modern Ayodhya), and Magadha.
Early medieval period[edit]
The 7th-century Buddhist Chinese traveller Xuanzang (Hiuen Tsang) in Fascicle V of Dà Táng Xīyù Jì (Great Tang Records on the Western Regions) explicitly mentions Prayaga as both a country and a "great city" where the Yamuna river meets Ganges river. He states that the great city has hundreds of "deva temples" and to the south of the city are two Buddhist institutions (a stupa built by Ashoka and a monastery). His 644 CE memoir also mentions the Hindu bathing rituals at the junction of the rivers, where people fast near it and then bathe believing that this washes away their sins. Wealthy people and kings come to this "great city" to give away alms at the Grand Place of Almsgiving. According to Xuanzang's travelogue, the confluence is to the east of this "great city" and the site where alms are distributed every day. Kama MacLean – an Indologist who has published articles on the Kumbh Mela predominantly based on the colonial archives and English-language media, states based on emails from other scholars and a more recent interpretation of the 7th-century Xuanzang memoir, that Prayag was also an important site in 7th-century India of a Buddhist festival. She states that Xuanzang festivities at Prayag featured a Buddha statue and involved alms giving, consistent with Buddhist practices. According to Li Rongxi – a scholar credited with a recent and complete translation of a critical version of the Dà Táng Xīyù Jì, Xuanzang mentions that the site of the alms-giving is a deva temple, and the alms-giving practice is recommended by the "records at this temple". Rongxi adds that the population of Prayaga was predominantly heretics (non-Buddhists, Hindus), and affirms that Prayaga attracted festivities of deva-worshipping heretics and also the orthodox Buddhists.
Xuanzang also describes a ritual-suicide practice at Prayaga, then concludes it is absurd. He mentions a tree with "evil spirits" that stands before another deva temple. People commit suicide by jumping from it in the belief that they will go to heaven. According to Ariel Glucklich – a scholar of Hinduism and Anthropology of Religion, the Xuanzang memoir mentions both the superstitious devotional suicide and narrates a story of how a Brahmin of a more ancient era tried to put an end to this practice. Alexander Cunningham believed the tree described by Xuanzang was the Akshayavat tree. It still existed at the time of Al-Biruni who calls it as "Prayaga", located at the confluence of Ganga and Yamuna.
The historic literature of Hinduism and Buddhism before the Mughal emperor Akbar use the term Prayag, and never use the term Allahabad or its variants. Its history before the Mughal Emperor Akbar is unclear. In contrast to the account of Xuanzang, the Muslim historians place the tree at the confluence of the rivers. The historian Dr. D. B. Dubey states that it appears that between this period, the sandy plain was washed away by the Ganges, to an extent that the temple and tree seen by the Chinese traveller too was washed away, with the river later changing its course to the east and the confluence shifting to the place where Akbar laid the foundations of his fort.
Henry Miers Elliot believed that a town existed before Allahabad was founded. He adds that after Mahmud of Ghazni captured Asní near Fatehpur, he couldn't have crossed into Bundelkhand without visiting Allahabad had there been a city worth plundering. He further adds that its capture should have been heard when Muhammad of Ghor captured Benares. However, Ghori's historians never noticed it. Akbarnama mentions that the Mughal emperor Akbar founded a great city in Allahabad. 'Abd al-Qadir Bada'uni and Nizamuddin Ahmad mention that Akbar laid the foundations of an Imperial City there which he called Ilahabas.
Mughal rule[edit]
Allahabad Fort, built by Mughal Emperor Akbar in 1575 on the banks of the Yamuna River
Abul Fazal in his Ain-i-Akbari states, "For a long time his (Akbar's) desire was to found a great city in the town of Piyag (Allahabad) where the rivers Ganges and Jamuna join... On 13th November 1583 (1st Azar 991 H.) he (Akbar) reached the wished spot and laid the foundations of the city and planned four forts." Abul Fazal adds, "Ilahabad anciently called Prayag was distinguished by His Imperial Majesty [Akbar] by the former name". The role of Akbar in founding the Ilahabad – later called Allahabad – fort and city is mentioned by ʽAbd al-Qadir Badayuni as well.
Nizamuddin Ahmad gives two different dates for Allahabad's foundation, in different sections of Tabaqat-i-Akbari. He states that Akbar laid the foundation of the city at a place of the confluence of Ganges and Jumna which was a very sacred site of Hindus, then gives 1574 and 1584 as the year of its founding, and that it was named "Ilahabas". The next generation of Mughal rulers started calling it Illahabad, and finally, the British started calling it "Allahabad" for ease of pronunciation.
Tomb of Nithar Begum (daughter of Mughal Emperor Jahangir) at Khusro Bagh
Akbar was impressed by its strategic location for a fort. According to William Pinch, Akbar's motive may have been twofold. One, the armed fort secured the control of fertile Doab region. Second, it greatly increased his visibility and power to the non-Muslims who gathered here for pilgrimage from distant places and who constituted the majority of his subjects. Later, he declared Ilahabas as a capital of one of the twelve divisions (subahs). According to Richard Burn, the suffix "–bas" was deemed to "savouring too much of Hinduism" and therefore the name was changed to Ilahabad by Shah Jahan. This evolved into the two variant colonial-era spellings of Ilahabad (Hindi: इलाहाबाद) and Allahabad. According to Maclean, these variant spellings have a political basis, as "Ilaha–" means "the gods" for Hindus, while Allah is the term for God to Muslims.
After Prince Salim's coup against Akbar and a failed attempt to seize Agra's treasury, he came to Allahabad and seized its treasury while setting himself up as a virtually independent ruler. In May 1602, he had his name read in Friday prayers and his name minted on coins in Allahabad. After reconciliation with Akbar, Salim returned to Allahabad, where he stayed before returning in 1604. After capturing Jaunpur in 1624, Prince Khurram ordered the siege of Allahabad. The siege was however, lifted after Parviz and Mahabat Khan came to assist the garrison. During the Mughal war of succession, the commandant of the fort who had joined Shah Shuja made an agreement with Aurangzeb's officers and surrendered it to Khan Dauran on 12 January 1659.
Nawabs of Awadh[edit]
The fort was coveted by the East India Company for the same reasons Akbar built it. British troops were first stationed at Allahabad fort in 1765 as part of the Treaty of Allahabad signed by Lord Robert Clive, Mughal emperor Shah Alam II, and Awadh's Nawab Shuja-ud-Daula. The combined forces of Bengal's Nawab Mir Qasim, Shuja and Shah Alam were defeated by the English at Buxar in October 1764 and at Kora in May 1765. Alam, who was abandoned by Shuja after the defeats, surrendered to the English and was lodged at the fort, as they captured Allahabad, Benares and Chunar in his name. The territories of Allahabad and Kora were given to the emperor after the treaty was signed in 1765.
Shah Alam spent six years in the Allahabad fort and after the takeover of Delhi by the Marathas, left for his capital in 1771 under their protection. He was escorted by Mahadaji Shinde and left Allahabad in May 1771 and in January 1772 reached Delhi. Upon realising the Maratha intent of territorial encroachment, however, Shah Alam ordered his general Najaf Khan to drive them out. Tukoji Rao Holkar and Visaji Krushna Biniwale in return attacked Delhi and defeated his forces in 1772. The Marathas were granted an imperial sanad for Kora and Allahabad. They turned their attention to Oudh to gain these two territories. Shuja was however, unwilling to give them up and made appeals to the English and the Marathas did not fare well at the Battle of Ramghat. In August and September 1773, Warren Hastings met Shuja and concluded a treaty, under which Kora and Allahabad were ceded to the Nawab for a payment of 50 lakh rupees.
Saadat Ali Khan II, after being made the Nawab by John Shore, entered into a treaty with the company and gave the fort to the British in 1798. Lord Wellesley after threatening to annexe the entire Awadh, concluded a treaty with Saadat on abolishing the independent Awadhi army, imposing a larger subsidiary force and annexing Rohilkhand, Gorakhpur and the Doab in 1801.
British rule[edit]
Mahatma Gandhi at a January 1940 Congress Working Committee meeting with Vallabhbhai Patel and Vijaya Lakshmi Pandit at Anand Bhavan in Allahabad
Acquired in 1801, Allahabad, aside from its importance as a pilgrimage centre, was a stepping stone to the agrarian track upcountry and the Grand Trunk Road. It also potentially offered sizeable revenues to the company. Initial revenue settlements began in 1803. Allahabad was a participant in the 1857 Indian Mutiny, when Maulvi Liaquat Ali unfurled the banner of revolt. During the rebellion, Allahabad, with a number of European troops, was the scene of a massacre.
Allahabad University, established in 1887, is one of the oldest modern universities in the Indian subcontinent.
After the mutiny, the British established a high court, a police headquarters and a public-service commission in Allahabad, making the city an administrative centre. They truncated the Delhi region of the state, merging it with Punjab and moving the capital of the North-Western Provinces to Allahabad (where it remained for 20 years). In January 1858, Earl Canning departed Calcutta for Allahabad. That year he read Queen Victoria's proclamation, transferring control of India from the East India Company to the British Crown (beginning the British Raj), in Minto Park. In 1877 the provinces of Agra and Awadh were merged to form the United Provinces, with Allahabad its capital until 1920.
The 1888 session of the Indian National Congress was held in the city, and by the turn of the 20th century, Allahabad was a revolutionary centre. Nityanand Chatterji became a household name when he hurled a bomb at a European club. In Alfred Park in 1931, Chandrashekhar Azad died when surrounded by British police. The Nehru family homes, Anand Bhavan and Swaraj Bhavan, were centres of Indian National Congress activity. During the years before independence, Allahabad was home to thousands of satyagrahis led by Purushottam Das Tandon, Bishambhar Nath Pande, Narayan Dutt Tiwari and others. The first seeds of the Pakistani nation were sown in Allahabad: on 29 December 1930, Allama Muhammad Iqbal's presidential address to the All-India Muslim League proposed a separate Muslim state for the Muslim-majority regions of India.
After independence, areas from the adjoining region of Bagelkhand in the east were merged with Allahabad district, which remain part of the district to this day. The Mayawati government split the original Allahabad district into two districts, Kaushambi and Allahabad district. From 16 October 2018 it is officially renamed as Prayagraj.
