When Gupta disintegration was complete, the classical patterns of civilization continued to thrive not only in the middle Ganga Valley and the kingdoms that emerged on the heels of Gupta demise but also in the Deccan and in South India, which acquired a more prominent place in history. In fact, from the mid-seventh to the mid-thirteenth centuries, regionalism was the dominant theme of political or dynastic history of South Asia. Three features, as political scientist Radha Champakalakshmi has noted, commonly characterize the sociopolitical realities of this period. First, the spread of Brahmanical religions was a two-way process of Sanskritization of local cults and localization of Brahmanical social order. Second was the ascendancy of the Brahman priestly and landowning groups that later dominated regional institutions and political developments. Third, because of the seesawing of numerous dynasties that had a remarkable ability to survive perennial military attacks, regional kingdoms faced frequent defeats but seldom total annihilation.

Peninsular India was involved in an eighth-century tripartite power struggle among the Chalukyas (556-757) of Vatapi, the Pallavas (300-888) of Kanchipuram, and the Pandyas (seventh through the tenth centuries) of Madurai. The Chalukya rulers were overthrown by their subordinates, the Rashtrakutas, who ruled from 753 to 973. Although both the Pallava and Pandya kingdoms were enemies, the real struggle for political domination was between the Pallava and Chalukya realms.

Despite interregional conflicts, local autonomy was preserved to a far greater degree in the south where it had prevailed for centuries. The absence of a highly centralized government was associated with a corresponding local autonomy in the administration of villages and districts. Extensive and well-documented overland and maritime trade flourished with the Arabs on the west coast and with Southeast Asia. Trade facilitated cultural diffusion in Southeast Asia, where local elites selectively but willingly adopted Indian art, architecture, literature, and social customs.

The interdynastic rivalry and seasonal raids into each other's territory notwithstanding, the rulers in the Deccan and South India patronized all three religions--Buddhism, Hinduism, and Jainism. The religions vied with each other for royal favor, expressed in land grants but more importantly in the creation of monumental temples, which remain architectural wonders. The cave temples of Elephanta Island (near Bombay, or Mumbai in Marathi), Ajanta, and Ellora (in Maharashtra), and structural temples of Kanchipuram (in Tamil Nadu) are enduring legacies of otherwise warring regional rulers. By the mid-seventh century, Buddhism and Jainism began to decline as sectarian Hindu devotional cults of Shiva and Vishnu vigorously competed for popular support.

Although Sanskrit was the language of learning and theology in South India, as it was in the north, the growth of the bhakti (devotional) movements enhanced the crystallization of vernacular literature in all four major Dravidian languages: Tamil, Telugu, Malayalam, and Kannada; they often borrowed themes and vocabulary from Sanskrit but preserved much local cultural lore. Examples of Tamil literature include two major poems, Cilappatikaram (The Jewelled Anklet) and Manimekalai (The Jewelled Belt); the body of devotional literature of Shaivism and Vaishnavism--Hindu devotional movements; and the reworking of the Ramayana by Kamban in the twelfth century. A nationwide cultural synthesis had taken place with a minimum of common characteristics in the various regions of South Asia, but the process of cultural infusion and assimilation would continue to shape and influence India's history through the centuries.

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