Karma & Rebirth 2: Historical Context

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Karma & Rebirth 2: Historical Context Religion & History ● Religions are often anti-historical ● We should not fear facts ● History gives context ● It gives us a framework to question assumptions Indian History ● Ancient India was not “Hindu” ● Two streams: śramaṇas and brāhmaṇas ● Indus valley: extensive civilization with Indian roots (3300–1300 BCE) After the Indus ● Aryan peoples arrive from circa 1500 BCE? ● Horses ● A gradual movement of disparate but culturally linked tribes. Classical Vedic civilization: Kuru ● Vedic verses composed from c. 1500 BCE? ● Maintained in jealously guarded “family” lineages. ● Kuru kingdom formed c. 1200 – c. 850 BCE Kuru culture: a unified veda ● The Kuru kings collected the “family” texts and wrapped them in “unity” chapters (1, 9, and 10), creating the first large-scale literary work of India. ● Ṛg Veda was maintained in oral tradition for 3,000 years. ● Ṛg Veda is mainly hymns of praise for gods, etc., with some philosophy in later books. Action in the Veda ● The Vedas consist of effective supplications: God is subject to the ritual. ● Frazer’s distinction between magic and religion. ● The ritual is a karma. ● Connection between self and cosmos, and control over both. After the Veda: Upaniṣads ● Later Vedic literature expanded on ritual and symbolic significance of Vedas. ● The Upanishads signify a shift from ritual to contemplation and metaphysics, with a profoundly questioning and explorative spirit. ● The Self is the same as the cosmic brahman: tad tvam asi. Ya evam veda: one who knows this ● Upanishads emphasize correct understanding. ● Innovations often introduced by non- brahmans. ● Ascetic ideal. ● Samsara and liberation. .

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The Emergence of the Mahajanapadas
The Emergence of the Mahajanapadas Sanjay Sharma Introduction In the post-Vedic period, the centre of activity shifted from the upper Ganga valley or madhyadesha to middle and lower Ganga valleys known in the contemporary Buddhist texts as majjhimadesha. Painted grey ware pottery gave way to a richer and shinier northern black polished ware which signified new trends in commercial activities and rising levels of prosperity. Imprtant features of the period between c. 600 and 321 BC include, inter-alia, rise of ‘heterodox belief systems’ resulting in an intellectual revolution, expansion of trade and commerce leading to the emergence of urban life mainly in the region of Ganga valley and evolution of vast territorial states called the mahajanapadas from the smaller ones of the later Vedic period which, as we have seen, were known as the janapadas. Increased surplus production resulted in the expansion of trading activities on one hand and an increase in the amount of taxes for the ruler on the other. The latter helped in the evolution of large territorial states and increased commercial activity facilitated the growth of cities and towns along with the evolution of money economy. The ruling and the priestly elites cornered most of the agricultural surplus produced by the vaishyas and the shudras (as labourers). The varna system became more consolidated and perpetual. It was in this background that the two great belief systems, Jainism and Buddhism, emerged. They posed serious challenge to the Brahmanical socio-religious philosophy. These belief systems had a primary aim to liberate the lower classes from the fetters of orthodox Brahmanism.
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Early Sanskritization Origins and Development of the Kuru State
Volume 1 (1995), Issue 4 Early Sanskritization Origins and Development of the Kuru State Michael Witzel ISSN 1084-7561 http://dx.doi.org/10.11588/ejvs.1995.4.823 Early Sanskritization. Origins and Development of the Kuru State. Michael Witzel Summary The Mah¯abh¯aratais, by and large, the tale of a great battle between two sections of the ancient Kuru people of the Haryana/W. Uttar Pradesh region, as told at the snake sacrifice of the post-battle Kuru king Par¯ıks.it. Since the Vedic texts are “tape recordings” of the Vedic period we can use them as basis for judging the less strict tradition of the Epics. To provide such a basis, the present paper is an investigation of the forces behind the formation of the Kuru realm at the end of the Rgvedic period. ˚ The emergence of the Kuru realm is of extraordinary importance as its civilization has influenced later Indian ritual, society and political formations, frequently even until today. Comments are welcome and will be published in a separate column of letters/discussion. 1 Kuruks.etra, the sacred land of Manu where even the gods perform their sacrifices, is the area between the two small rivers Sarsuti and Chautang,2 situated about a hundred miles north-west 3 of Delhi. It is here that the Mah¯abh¯aratabattle took place. Why has Kuruks.etra been regarded so highly ever since the early Vedic period? Actually, the Rgvedic archetype of the Mah¯abh¯arata, ˚ the “Ten Kings’ Battle” (d¯a´sar¯ajña),took place further west on the Parus.n.¯ı(Rav¯ı).
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CHAPTER II HISTORY Ancient Period Kurukshetra Is As Old As the History
CHAPTER II HISTORY Ancient Period Kurukshetra is as old as the history of India. The history of the area in which Kurukshetra district lies can be traced back, howsoever dimly at times to the ancient Aryan Past. According to Dr. R.C. Majumdar, “it was a religion-cultural centre even before the immigration of the Aryans into India” 1. The pre-Harappans and the Harappans were the earliest people inhabiting the district as is gathered from the discovery of their pottery from some sites in Kurukshetra and its adjoining areas2. It is not possible to attempt any reconstruction of these earliest inhabitations on the basis of this slender evidence. The next phase of the material culture of the district is marked by the discovery of Later-Harappan Ware (c.1700-1500 B.C.) from as many as sixty three sites 3, some of which have been systematically excavated. A brief account of the excavated sites and the valuable evidence which they have brought to light is as follows.- The ancient mound near village Daulatpur is of a moderate size; rising to a height of nearly 6 metres. It lies by the side of nullah, branching off from the Chutang (ancient Drishadvati ). It is approached via Kurukshetra-Saharanpur road and is about 15 Kms. from Thanesar. The earliest settlement at the site represents a late phase of Indus Civilization (c.1700-1500 B.C.). The period was characterized by the use of typical sturdy, red coloured pottery, painted in black and decorated with geometric and linear designs. The evolved shapes, inferior treatment of the surface and the simpler and fewer decorations on the pottery indicate a decadent stage of the Indus 1 B.K.Muztar, “Kurukshetra Political and Cultural History,P.7 (Delhi) 2 Suraj Bhan, Pre-historical Archaeology of Sarasvati and Drishadvati Vallies, Baroda University Ph.D.
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Ancient India - Cultural
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Anga and Adhiratha Royal Descent Brijesh Raised a Query That He Understood That Only the Brahmin and Ksatriya Varnas Were Allowed to Bear Arms
Anga and Adhiratha Royal descent Brijesh raised a query that he understood that only the Brahmin and Ksatriya varnas were allowed to bear arms. .. That statement was never true for Epic India or even later on. .. That statement was hardly even true for Bollywood India for Chambal movies from where it actually comes from. .. Even in the days of Mahabharata, we have Kings and royal dynasts from all Varnas and Jatis. Of course, people keep confusing Varna and Jaati as same. That is understandable but was not true. .. https://www.facebook.com/puransandvedas/posts/609081102565825 . .. The easiest way to state that this was false was the Virata Parva. In Virata Parva when Susharma attacked, Virata rallied all able men who can bear arms. That included Brahmin Kanka, the Gopa Kundali, the Sudra cook Ballava, the Granthika of Vandi the charioteer caste and vaisya Tantripala. .. Even in Epic Age, we have dynasties and Kings belonging to all Gotras and lineages. .. o Kings of Kekaya were from days of King Sardandayana were Sootas being product of a Ksatriya and Brahamni. Their children were famous in Mahabharata and included the Kakaya warriors who fought on both sides, Chekitana, Sudeshna and Keechaka. Keechaka was also Commander-in-chief of the Matsaya armies. o Kings of Matsaya were also descended from daughter of Satyavati and Parasara and Uparicharira Vasu. This was a case of close cousin marriage and also was cross caste marriage. Satyavati’s children were considered Parasaras and technically belonged to Brahmin lineage and Matsaya royal family was Ksatriya. In recent generations from the Mahabharata main lineage, there was King Dhvasan Dvaitavana who is also celebrated later in the Satapatha Brahmana who conducted many Asvamedhas as many as fourteen and was the considered superior to all Brahamans and ksatriyas despite born a soota.
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Kauśāmbī: a Cultural Centre of Ancient India
Kauśāmbī: A Cultural Centre of Ancient India Shawttiki Ojha (M.Phil.)Department of Ancient Indian History and Culture University of Calcutta Guest Lecturer (Naba Ballygunje Mahavidyalaya, Kalyani Mahavidyalaya) Abstract Kauśāmbī is an ancient city of Indian Subcontinent which has a historical identity. It was famous as „Kośāmbī‟ or „Vatsapattana‟ in ancient times. It was the capital of „Vatsa‟ Mahājanapada which located at modern Allāhābād on the banks of river Yamunā in the Uttarpradesh State. Now-a-days this region is identified with the village of „Kosām‟ at Allāhābād. Numerous literary and archaeological sources mention about this region. Brāhmaṇya texts, „Aṣṭyādhoyī‟ of Pāṇini, „Mahābhāṣya‟ of Pataňjali, many Buddhist texts, „Rāmāyaṇa‟, „Mahābhārata‟, „Meghdūtam‟ of Kālidāsa, descriptions of Chinese pilgrims Fa-Hien and Hiuen-Tsang, „Vṛhatkathāmaňjarī‟ etc many texts clearly depict the various aspects of Kauśāmbī. This city was ruled by famous king Udayana. His political power and love for Buddhism made this place famous in ancient India. Nandas, Mauryas, Śuṅga, Kāṇvas, Mitra, Kuṣāṇa, Magha, Vākāṭaka, Gupta and Pratihāras ruled here. Kauśāmbī became a prosperous economic zone for its perfect geographical location. It was connected with Vārāṇasī, Śrāvastī, Ujjayinī, Pāṭaliputra, Vidiśā, Rājgṛha and with many places by trade routes. The merchants and rich people used this place as a mediator zone because this place was connected with many ports, places and Burmā. Kauśāmbī was famous as Buddhist and Jain tīrtha. Gautama Buddha himself came here. Many Buddhist monks i.e. „Mahākācchyāna‟, „Ānanda‟, „Moggoliputta‟ etc resided here. King Udayana and many rich people of Kauśāmbī patronized Buddhism. Ghoṣitārāma, Kukkuṭārāma, Pāvārika-Āmṛvana and Badarikārāma were built by accordingly by Ghoṣita, Kukkuṭa, Pāvāriya and Mauryan king Aśoka.
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Mahabharata : the Epic of Ancient India
., ^i^-:i..^2i„^. ill :tr.r-<^~^rif-'^\ Tl 1^ 7 V , iENT- i,M D f A OMEl CORNELL UNIVERSITY LIBRARY The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924023015542 MAHA-BHARATA All rights reserved MAHA-BHARATA The EPIC of ANCIENT INDIA CONDENSED into ENGLISH VERSE Sj/ ROMESH DUTT, c.i.e. WITH AN INTRODUCTION BY THE RIGHT HON. F. Max MuLLER TWELVE PHOTOGRAVURES FROM ORIGINAL ILLUS,TRATIONS DESIGNED FROM INDIAN SOURCES BY E. STUART HARDY LONDON CO. J. M. DENT ^ 29 & 30 BEDFORD STREET, W.C. MDCCCXCIX Printed by Ballantyne, Hanson c&» Co. At the Ballantyne Press ^.t.t^A l,i • INTRODUCTION \17'E possess but very little of true Epic Poetry, and the wonder is that we should possess any. Of course if we define an epic as a poem which in the form of continuous narrative celebrates the achievements of one or more heroic personages of history or tradition, any poet may write an epos. But if by epos are meant early unwritten narrative poems cele- brating incidents of heroic tradition, we can easily understand why their number should be so small as it is. Strictly speaking, I know of one true epic poem only, the Kalewala of the Fins, and possibly the Kalewipoeg of the Estonians. These were preserved to the present day, and are still living in the mouths of the people. They were never written down till they were lately collected and fitted together, without any additions, by such men as Von Becker, Lonnrot, Gastrin, and others.
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Unit 13 Janapadas and Mahajanapadas*
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Empires and Dynasties
EMPIRES AND DYNASTIES Empire Capital(s) Language(s) Today part of India Gandhara Afghanistan Puṣkalavati, Purushapura Sanskrit Kingdom Pakistan Pashupatinath Gopal Bansa Sanskrit Temple, Gaushala, Kathmandu Nepal Pundravardhana Bangladesh Mahasthangarh Pali, Sanskrit Kingdom India Āsandīvat, Hastinapura, Indrapras Kuru Kingdom Sanskrit India tha India Anga Kingdom Champa Prakrit, Sanskrit Bangladesh Panchala India Ahichatra, Kampila Sanskrit Kingdom Nepal Nepal Mahispal Bansa Kathmandu Sanskrit India Nepal Kiranti India Kirata Kingdom Yalung, Thankot, Eastern Nepal languages, Sans Bhutan krit, Pali Prakrit Tibet China Pakistan Bangladesh Kingdom of India Shravasti, Ayodhya Sanskrit Kosala Nepal India Vrijji Kingdom Vaishali Maithili, Sanskrit Nepal India Malla Republic Kusavati, Kushinagar Sanskrit Nepal Matsya Kingdom Viratanagari Sanskrit India Surasena Mathura Sanskrit India Kingdom Avanti Kingdom Ujjayini Sanskrit India Asmaka Kingdom Potali Sanskrit India Kingdom of Vatsa Kauśāmbī Sanskrit India Nepal Shakya Kapilavastu Tilaurakot Sanskrit, Pali India India Magadha Rajagriha Prakrit, Sanskrit Bangladesh Kingdom Nepal Kingdom of Kashi Banaras Sanskrit India Chedi Kingdom Suktimati Sanskrit India Haryanka India Rajagriha, Pataliputra Prakrit, Sanskrit Dynasty Nepal Kingdom of Tambapanni Sinhalese Sri Lanka Tambapanni Kingdom of Upatissa Nuwara Sinhalese Sri Lanka Upatissa Nuwara Ror Dynasty Rori Sanskrit Pakistan Shishunaga India Rajgir, Vaishali, Pataliputra Prakrit, Sanskrit Empire Nepal Anuradhapura Anuradhapura Sinhalese, Tamil
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Study Notes Specially for Ssc - Cgl & Cpo
STUDY NOTES SPECIALLY FOR SSC - CGL & CPO SIXTEEN MAHAJANAPADAS SIXTEEN MAHAJANAPADAS 12. Surasena - Mathura With the widespread use of iron and a IS. Assake - Patana or Potali or change in the method of production and Poudanva organisation of production from the 6th 14. Avanti - Mahismati, Ujjain century B.C. onwards, there emerged 15. Gandhara - Taxila large territorial states, mostly situated 16. Kambhoja - Rajapura or Rajaori north of the Vindhyas and extending During the lifetime of Buddha all the from the northwest frontier to Bihar. above-mentioned sixteen States were India was divided into sixteen States as reduced to only four. These four important 'Mahajanapadas' just before the rise of kingdoms were those of Vatsa, Avanti, Buddhism in India. A list of these States is Kosala and Magadha. Ultimately in the fourth century BC the Magadha State became all powerful and under the Mauryas all these four States were welded together into one thereby giving rise to the mighty Mauryan empire. VATSA KINGDOM The most famous ruler of this kingdom was Udayana, the contemporary of Buddha. He had strengthened his position by entering into matrimonial alliances with the powerful rulers of Avanti, Magadha and Anga. He is the hero of given in the Buddhist text (the Anguttara many romantic legends, Priyadarshika Nikaya). and Ratnavali - the two dramas of Harsha These sixteen States and their capitals throw a good deal of light on Udayana and were the following: his relation with the kingdom of Anga and 1. Anga - Champa Avanti. The Vatsa kingdom was annexed 2. Magadha - Rajgir, Pataliputra to Avanti during the reign of Palaka, the 3.
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