These are silver drachms possibly struck by the Brahmin dynasty of Sindh or by other related regimes. The drachm was a small silver denomination that circulated in Sindh (in present-day Pakistan) over a long period, and it continued to be used after the Muslim conquest.

The obverse presents the right-facing portrait of an unidentified ruler wearing a crown. The second type of crown is represented by a single plain band, sometimes surmounted by several dots which may symbolise an abstracted form of crown decoration. The third type shows vertical lines to the left and right of the crown (above the forehead and behind the head), forming an open-topped rectangle, sometimes with dots inside as ornament. The fourth type depicts step-like or tower-like ornaments to the left and right of the crown, again with dots in the centre as decoration. The fifth type dispenses with a crown altogether and replaces it with a distinctive topknot or a soft cap.

The reverse of the third class of coins bears a central trident, perhaps derived from Kushan prototypes. Surrounding it are five late Brahmi characters, transcribed as “Shri Ya Shaa Di Tya,” rendered phonetically into Chinese as “Shi-li-ye-she-a-di-ye,” but also translatable as “Auspicious Glorious Sun.” “Auspicious” was a conventional honorific for rulers in the Indus and Ganges polities, while “glorious sun” may have been a royal name or title, possibly linked to Zoroastrian or indigenous Indian solar or fire cults, though its precise meaning remains uncertain. The suffix “-aditya” was a common element in the names of rulers among both the Huns and the Gupta dynasty.

Coins of similar type have been found in northern Pakistan, Sindh, Gujarat, and even Gandhāra. They are often discovered alongside coins with similar obverses but reverses depicting Zoroastrian fire altars, suggesting production by the same or neighbouring polities under Sasanian influence. The closest parallels are the silver drachms of the Western Satraps and the Maitrakas, which differ mainly in that their drachms carry a continuous circular Brahmi legend.

In the first century AD, Kanishka I of the Kushan Empire advanced southward to conquer northern India. At the same time, the Western Satraps were established, their name meaning “Western Governors,” presumably as vassals of the Kushans. Their dominion extended over present-day Sindh in Pakistan, as well as Gujarat, Maharashtra, Rajasthan, and Madhya Pradesh in India, until they were destroyed in the fourth century by the Gupta dynasty.

During the fourth and fifth centuries, Sindh came under the control of the Guptas and subsequently the Sasanians, though the chronology and precise frontiers of their rule remain obscure. From the mid-fifth century onwards, following the southward incursions of the Alkhan Huns, a branch of the Hephthalite Empire, both great powers gradually lost control over the region. Historical records virtually disappear, and it can only be surmised that local or Hun-descended regimes emerged. In neighbouring Gujarat, the Maitraka dynasty was established by a Gupta general. Sindh re-entered historical narration only in the early eighth century, with its conquest by the Umayyad Caliphate.

In the thirteenth century, the Chach Nama (“Story of Chach,” sometimes translated as the Chronicle of Chach) appeared, claimed to be a translation of an eighth-century work. It supplied a narrative for part of the period in Sindh prior to the Umayyad conquest. Modern research, however, suggests that the Chach Nama is less a faithful account of the eighth century than a romanticised thirteenth-century composition extolling Muslim military prowess.

The Chach Nama recounts two otherwise unattested Sindhi dynasties: the Rai dynasty, said to have existed from about AD 489 to 632, and the Brahmin dynasty, from AD 632 to 712. It narrates how Chach seized power in a palace coup to overthrow the Rai dynasty, established the Brahmin dynasty, and how this dynasty was ultimately destroyed by Muslim arms. The rise of these dynasties was roughly contemporary with the Huns, though any connection remains uncertain. After the downfall, Sindh was administered by governors, but local affairs continued to be managed by descendants of the Brahmin dynasty, at least for two generations attested in the sources. This system of indirect rule, with Muslim overlords exercising authority through local Hindu princes, persisted under the Abbasids and even into the Habbarid period.

The origins of the Huns are disputed, with theories ranging from Mongolic, Turkic, Iranian, to Tungusic. The Hephthalites, possibly of Iranian or Turkic tribal stock, rose to prominence during the Hunnic migrations of the fourth to sixth centuries AD, occupying the region of the former Greco-Bactrian kingdom. They were first recorded by the Northern Wei dynasty in China, and in Byzantine sources they were known as the “White Huns.” South of the Hindu Kush, the Alkhans expanded, also called the “Red Huns,” while the Nezak Huns, who rose locally after the defeat of the Sasanians, were long regarded as a branch of the Hephthalite Empire, or at least profoundly influenced by it. In the early sixth century, the Alkhans expanded into central India, defeating the Gupta dynasty and contributing to its collapse, though they were eventually defeated by the Maukhari kingdom. Around AD 520 they again confronted the Maukharis and the Later Guptas without decisive outcome, retreating with plunder. By about AD 530 they withdrew to Gandhāra and Kashmir. In the latter half of the sixth century, under Toramana II, they retreated further to the Kabul region, where they came into contact with the Nezak Huns. Although the details are unclear, some form of coexistence appears to have been reached. Thereafter, they repeatedly repelled Sasanian incursions, consolidated their rule locally, and, according to records, sent embassies to the Tang dynasty of China on several occasions.

這是一些可能由信德的婆羅門王朝等政權，所造的達瑪銀幣。達瑪為在巴基斯坦信德地區長期流通的小額銀幣，穆斯林征服後亦曾沿用。

錢幣的正面是不知名統治者的右側肖像，頭戴冠冕，第二型冠冕僅有一條素線，有些素線上方有數點，應是抽象化的冠冕裝飾。

第三型冠冕左右側(即前額和腦後部分)有豎線，呈向上開放的矩形，中間或有數點作為裝飾。

第四型冠冕左右側(即前額和腦後部分)有階梯狀或塔狀的裝飾，中間或有數點作為裝飾。

第五型無冠冕，替以造型奇特的髮髻或軟帽。

第三類錢幣背面中央有一三叉戟，可能源於貴霜帝國的錢幣圖樣。周圍環繞五個晚期婆羅米文字，音轉為「Shri Ya Shaa Di Tya」，音譯為「室利耶奢阿地耶」，但也可意譯為「吉祥的 榮耀之陽」，吉祥為印度河、恆河政權對君主常見尊稱，而榮耀之陽可能為王名或王號，可能源於祆教或印度本地的太陽/火焰崇拜傳統，具體不詳​。名稱後綴「阿地耶」(-aditya)常見於匈人及笈多王朝。

類似形制的錢幣在巴基斯坦北部、信德地區，印度古拉吉特地區，甚至犍陀羅地區均有發現，常與正面風格類似但錢背有祆教祭壇的錢幣一同出土，可能為受到薩珊王朝影響的相同或鄰近政權。與該類錢幣形制最相近的貨幣為西薩特拉普王朝與邁特拉卡王朝的銀德拉克馬，差別在於銀德拉克馬有齊頭的環狀婆羅米銘文。

公元一世紀，貴霜帝國迦膩色伽一世南下征服北印度，與此同時，西薩特拉普建立，名稱意為「西方總督」，應為貴霜帝國之附庸。疆域大致包含今巴基斯坦信德省、印度古拉吉特邦、馬哈拉什特拉邦、拉賈斯坦邦、中央邦等。直至四世紀被印度笈多王朝攻滅。

公元四、五世紀，信德地區先後由印度笈多王朝與波斯薩珊王朝統治，但具體時間、控制疆界均不明。公元五世紀中葉以後，由於嚈噠帝國支脈－艾肯匈人－的南下侵攻，兩大帝國逐漸喪失對此地區的控制，歷史記載也幾乎消失，只能推測本地可能出現一些本地或匈人後裔政權。相鄰的古拉吉特地區，則由笈多王朝將領建立的邁特拉卡王朝(亦譯梅特臘卡)所統治。信德地區直至八世紀初，才因伍麥亞帝國對此地區的征服而再度進入歷史敘述。

公元十三世紀《察克納瑪》(“Chach Nama”，或意譯為《察克傳》)橫空出世，據稱翻譯自八世紀的作品，補充了信德地區在八世紀初伍麥亞帝國征服前的一部分歷史空白。但據今人考究，《察克納瑪》的性質與其說是忠實記載八世紀史事的歷史文本，不如說是十三世紀時用以頌揚穆斯林武威的浪漫主義作品。

《察克納瑪》中提到兩個別無旁證的信德國家，一為曾存在於約公元489至632年的拉伊王朝，二為公元632年至712年的婆羅門王朝。講述察克在一場宮廷政變中篡奪拉伊王朝，建立婆羅門王朝，最終又在穆斯林的軍事打擊中覆滅的故事。二國興起的時間約與匈人同期，但關係不明。覆滅後，信德由總督管制，但地方繼續由婆羅門王朝後裔管理，有史可查的至少有兩代，直到阿拔斯帝國，乃至哈巴里王朝時期，穆斯林統治者透過本地印度教王公行間接統治的形式都未曾改變。

匈人的起源眾說紛紜，有蒙古、突厥、伊朗、通古斯等說的分歧。而起源可能為伊朗或突厥部落的嚈噠人，也在公元4-6世紀的匈人大遷徙中興起，據有希臘-巴克特里亞王國一帶。嚈噠之名在北魏時首次為中原政權所知，並在拜占廷文獻中被稱為「白匈人」。興都庫什山脈以南開始擴張的艾肯匈人，也被稱為「紅匈人」，與薩珊王朝被擊敗後本地崛起的納札克匈人，長期以來被認為是嚈噠帝國的分支，或至少是受了強烈的影響。艾肯匈人於公元六世紀初往印度中部擴張，擊敗笈多王朝，並最終導致笈多王朝崩潰，但最終被摩臘婆王國擊敗。約公元520年，與摩臘婆和後笈多王朝再戰，無果，沿途劫掠而還。約公元530年，艾肯匈人撤至犍陀羅與喀什米爾地區，約公元六世紀後半，在頭羅曼二世領導下，又撤至喀布爾地區，與在當地立國的納札克匈人接觸，過程不明，但應該是達成某種形式的共存。此後多次擊退薩珊王朝，立足當地，並從紀錄來看，多次遣使唐朝。