Chapter 6: Early India
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A Study of the Early Vedic Age in Ancient India
Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca. -
The Hundred Syllable Vajrasattva Mantra
The Hundred Syllable Vajrasattva Mantra. Dharmacārī Jayarava1 The Sanskrit version of the one hundred syllable Vajrasattva mantra in the Puja Book of the Friends of the Western Buddhist Order (the FWBO) follows the edited text produced by Dharmacārin and Sanskritist Sthiramati (aka Dr. Andrew Skilton) in his article: The Vajrasattva Mantra: Notes on a Corrected Sanskrit Text. Sthiramati‟s original brief was to provide diacritical marks so that the Sanskrit words were spelled correctly. However he went beyond the scope of merely providing proper diacritics to discuss problems with the structure and spelling of the mantra after consulting a number of printed books and manuscripts in a variety of scripts and languages. Since the edited version produced by Sthiramati was adopted some 19 years ago, the problems with the older version used before that are less relevant to members of the Western Buddhist Order (WBO) except in one case which I discuss below.2 In this article I will offer a summary of the salient points of Sthiramati‟s lexical and grammatical analysis, along with my own glosses of the Sanskrit. By this means, I hope to create an annotated translation that lays open the Sanskrit to anyone who is interested. Sthiramati‟s interpretation differs in some important respects from the traditional Tibetan one, but does so in ways that help to make sense of the Sanskrit - for instance in several cases he suggests breaking a sandhi 3 one letter along in order to create a straightforward Sanskrit sentence that was otherwise obscured. In the second part of the article I will address the problem of errors in transmission and how these might have come about in the case of this mantra. -
Proto-Indo-European Roots of the Vedic Aryans
3 (2016) Miscellaneous 1: A-V Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta, USA © 2016 Ruhr-Universität Bochum Entangled Religions 3 (2016) ISSN 2363-6696 http://dx.doi.org/10.13154/er.v3.2016.A–V Proto-Indo-European Roots of the Vedic Aryans Proto-Indo-European Roots of the Vedic Aryans TRAVIS D. WEBSTER Center for Traditional Vedanta ABSTRACT Recent archaeological evidence and the comparative method of Indo-European historical linguistics now make it possible to reconstruct the Aryan migrations into India, two separate diffusions of which merge with elements of Harappan religion in Asko Parpola’s The Roots of Hinduism: The Early Aryans and the Indus Civilization (NY: Oxford University Press, 2015). This review of Parpola’s work emphasizes the acculturation of Rigvedic and Atharvavedic traditions as represented in the depiction of Vedic rites and worship of Indra and the Aśvins (Nāsatya). After identifying archaeological cultures prior to the breakup of Proto-Indo-European linguistic unity and demarcating the two branches of the Proto-Aryan community, the role of the Vrātyas leads back to mutual encounters with the Iranian Dāsas. KEY WORDS Asko Parpola; Aryan migrations; Vedic religion; Hinduism Introduction Despite the triumph of the world-religions paradigm from the late nineteenth century onwards, the fact remains that Indologists require more precise taxonomic nomenclature to make sense of their data. Although the Vedas are widely portrayed as the ‘Hindu scriptures’ and are indeed upheld as the sole arbiter of scriptural authority among Brahmins, for instance, the Vedic hymns actually play a very minor role in contemporary Indian religion. -
Autochthonous Aryans? the Evidence from Old Indian and Iranian Texts
Michael Witzel Harvard University Autochthonous Aryans? The Evidence from Old Indian and Iranian Texts. INTRODUCTION §1. Terminology § 2. Texts § 3. Dates §4. Indo-Aryans in the RV §5. Irano-Aryans in the Avesta §6. The Indo-Iranians §7. An ''Aryan'' Race? §8. Immigration §9. Remembrance of immigration §10. Linguistic and cultural acculturation THE AUTOCHTHONOUS ARYAN THEORY § 11. The ''Aryan Invasion'' and the "Out of India" theories LANGUAGE §12. Vedic, Iranian and Indo-European §13. Absence of Indian influences in Indo-Iranian §14. Date of Indo-Aryan innovations §15. Absence of retroflexes in Iranian §16. Absence of 'Indian' words in Iranian §17. Indo-European words in Indo-Iranian; Indo-European archaisms vs. Indian innovations §18. Absence of Indian influence in Mitanni Indo-Aryan Summary: Linguistics CHRONOLOGY §19. Lack of agreement of the autochthonous theory with the historical evidence: dating of kings and teachers ARCHAEOLOGY __________________________________________ Electronic Journal of Vedic Studies 7-3 (EJVS) 2001(1-115) Autochthonous Aryans? 2 §20. Archaeology and texts §21. RV and the Indus civilization: horses and chariots §22. Absence of towns in the RV §23. Absence of wheat and rice in the RV §24. RV class society and the Indus civilization §25. The Sarasvatī and dating of the RV and the Bråhmaas §26. Harappan fire rituals? §27. Cultural continuity: pottery and the Indus script VEDIC TEXTS AND SCIENCE §28. The ''astronomical code of the RV'' §29. Astronomy: the equinoxes in ŚB §30. Astronomy: Jyotia Vedåga and the -
White Supremacist Prison Gangs in the United States a Preliminary Inventory Introduction
White Supremacist Prison Gangs in the United States A Preliminary Inventory Introduction With rising numbers and an increasing geographical spread, for some years white supremacist prison gangs have constitut- ed the fastest-growing segment of the white supremacist movement in the United States. While some other segments, such as neo-Nazis and the Ku Klux Klan, have suffered stagnation or even decline, white supremacist prison gangs have steadily been growing in numbers and reach, accompanied by a related rise in crime and violence. What is more, though they are called “prison gangs,” gangs like the Aryan Brotherhood of Texas, Aryan Circle, European Kindred and others, are just as active on the streets of America as they are behind bars. They plague not simply other inmates, but also local communities across the United States, from California to New Hampshire, Washington to Florida. For example, between 2000 and 2015, one single white supremacist prison gang, the Aryan Brotherhood of Texas, was responsible for at least 33 murders in communities across Texas. Behind these killings were a variety of motivations, including traditional criminal motives, gang-related murders, internal killings of suspected informants or rules-breakers, and hate-related motives directed against minorities. These murders didn’t take place behind bars—they occurred in the streets, homes and businesses of cities and towns across the Lone Star State. When people hear the term “prison gang,” they often assume that such gang members plague only other prisoners, or perhaps also corrections personnel. They certainly do represent a threat to inmates, many of whom have fallen prey to their violent attacks. -
Toward a Genealogy of Aryan Morality: Nietzsche and Jacolloit Thomas Paul Bonfiglio University of Richmond, [email protected]
University of Richmond UR Scholarship Repository Languages, Literatures, and Cultures Faculty Languages, Literatures, and Cultures Publications 2006 Toward a Genealogy of Aryan Morality: Nietzsche and Jacolloit Thomas Paul Bonfiglio University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/mlc-faculty-publications Part of the History of Philosophy Commons This is a pre-publication author manuscript of the final, published article. Recommended Citation Bonfiglio, Thomas Paul, "Toward a Genealogy of Aryan Morality: Nietzsche and Jacolloit" (2006). Languages, Literatures, and Cultures Faculty Publications. 11. http://scholarship.richmond.edu/mlc-faculty-publications/11 This Post-print Article is brought to you for free and open access by the Languages, Literatures, and Cultures at UR Scholarship Repository. It has been accepted for inclusion in Languages, Literatures, and Cultures Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. 1 Toward a Genealogy of Aryan Morality: Nietzsche and Jacolliot Thomas Paul Bonfiglio While Nietzsche’s writings of the late 1880s reveal waxing interests in Hinduism, Sanskrit philology, Aryan culture, and the related Indo-European hypothesis, these interests have been remarkably understudied by Nietzsche scholarship, with the exception of a scant few articles that have recently appeared.1 The presence of the aforementioned topics was crucial for the configuration of the works written in 1887 and 1888: On the Genealogy of Morality, The Twilight of the Idols, and The Antichrist, as well as for some of the notions at hand in Nietzsche’s correspondence with Heinrich Köselitz, but the provenance of the ideas that codetermined those works and generated their philosophies has never been properly examined. -
The Indo-Aryan Controversy
13 ARYAN PAST AND POST-COLONIAL PRESENT The polemics and politics of indigenous Aryanism Lars Martin Fosse It is legitimate to search for the Indo-Europeans on protohistoric ground, but this is a prolongation of the hypothesis, not a verification of it. The truth of the idea of “Indo-European” lies in the language and the religion, not in archaeology. (Bernard Sergent)1 On October 16, 1996, the Indian newspaper The Economic Times published an article, quoted on the Internet, about a conference entitled “Indologists discount Aryan influx theory.” The first paragraph reads: A conference of over 300 Indologists here has rejected the Aryan Invasion Theory. The conference on “Revisiting Indus-Saraswati Age and Ancient India,” attended by scholars all over the world, was aimed at correcting the “dis- torted Hindu history,” according to Ms Reeta Singh, one of the organisers. “Recent archaeological discoveries have fully established that there was a continuous evolution of civilization on the Indian subcontinent from about 5000 BC, which remained uninterrupted through 1000 BC. This leaves no scope whatsoever to support an Aryan invasion theory,” a resolution at the conference said. It explained that the term Arya in Indian literature has no racial or linguistic connotations. It was used in the noble sense. (The Economic Times, October 16, 1996) This remarkable plebiscite shows to what degree the question of Indo-Aryan origins has become politicized. Normally scholarly questions are not made the subject of popular vote. But then the conference was sponsored by various American Hindu organizations, among which we find the Vishwa Hindu Parishad Atlanta Chapter and the Arya Samaj Chicago, both branches of important Indian 434 ARYAN PAST AND POST-COLONIAL PRESENT Hindu revivalist organizations. -
Aryan Sun-Myths
ARYAN SU N- MYTHS T H E O R I G I N O F R EL I G I O N S I WI T H AN I N T R OD U C T I ON BY C H AR LES M OR R I S AU T H OR OF A M N U L OF C L S S IC L LIT ER T U R E AN D T H E A A A A A , R ” AR Y AN AC E : IT s OR I GI N AN D IT S A C H I EVEM EN T S . T R Y N O , .Y . N I M S A N D KN I G H T 1 8 8 9 P R E F A C E. T H E attention of the writer h avi ng been called to the fact that all Indo - Germanic nations h ave wor n of th e shipped crucified Saviours , an investigatio sub f j c et was made . Overwhelming proo was obtained that the sun - myth s of the ancient Aryans were the origin of the religions in a ll of the countries which T h were peopled by the Aryans . e Saviours wor shipped in these lands are person ificati o n s of the S u n h f of . T , the c ie god the Aryans hat Pagan n m an ations worshipped a crucified , was admitted by T h e the Fathers of the early Christian Church . holy ' M i n uciu s Oda wu s Father Felix, in his , written as A . -
Aryan and Non-Aryan Names in Vedic India. Data for the Linguistic Situation, C
Michael Witzel, Harvard University Aryan and non-Aryan Names in Vedic India. Data for the linguistic situation, c. 1900-500 B.C.. § 1. Introduction To describe and interpret the linguistic situation in Northern India1 in the second and the early first millennium B.C. is a difficult undertaking. We cannot yet read and interpret the Indus script with any degree of certainty, and we do not even know the language(s) underlying these inscriptions. Consequently, we can use only data from * archaeology, which provides, by now, a host of data; however, they are often ambiguous as to the social and, by their very nature, as to the linguistic nature of their bearers; * testimony of the Vedic texts , which are restricted, for the most part, to just one of the several groups of people that inhabited Northern India. But it is precisely the linguistic facts which often provide the only independent measure to localize and date the texts; * the testimony of the languages that have been spoken in South Asia for the past four thousand years and have left traces in the older texts. Apart from Vedic Skt., such sources are scarce for the older periods, i.e. the 2 millennia B.C. However, scholarly attention is too much focused on the early Vedic texts and on archaeology. Early Buddhist sources from the end of the first millennium B.C., as well as early Jaina sources and the Epics (with still undetermined dates of their various strata) must be compared as well, though with caution. The amount of attention paid to Vedic Skt. -
“Aryan Society and Religion" Brief History Archaeological Evidence
“Aryan Society and Religion" Brief History Archaeological evidence indicates that civilization emerged in the Indus Valley around 3300 BCE. Over two millenniums, the inhabitants of this northwestern region of the Indian subcontinent developed into a prosperous civilization with a distinct cultural style. However, around 1500 BCE, a new culture, the Aryans, entered India through the Khyber Pass, and began integrating themselves into the social framework of the Indus Valley civilization. The origin of the Aryan people is subject to continuous scholarly debate; however, two theories prevail. Traditionally, it has been thought that the Aryans emerged in the Caucasus region and migrated westward into Europe and eastward into India. Another theory, the Cultural Diffusion Hypothesis, states that the Aryans originated in the Indus Valley. The Aryans furnished civilization in the Indian subcontinent with many impressive cultural and religious contributions and shaped Indian society for thousands of years with the creation of the caste system. Society According to traditional theories, the Indian caste system has its origins in the advent of the Aryans in the Indus Valley. Thus, this social stratification system was the product of the Aryan people’s will to separate themselves from, and subjugate, the local populations. Initially, this new society, which included Aryans and non-Aryans, was hierarchically divided into four varnas (i.e. castes). In fact, these four original varnas could be better categorized in two groups: Aryans and Non-Aryans. Nevertheless, the four varnas, from the top down, were: the Brahmins—Aryans (priests, scholars, and philosophers); the Kshatriyas—Aryans (rulers and warriors); the Vaishyas—Aryans (farmers, traders, merchants, and craftsmen); and the lowest caste, the Shudras—non-Aryans (laborers, peasants, and servants for the other castes). -
Aryan Idols, Stefan Arvidsson's Impressive
© Maria Carlson do not cite without permission of author [email protected] A Detailed Look at Stefan Arvidsson’s Aryan Idols by Maria Carlson Professor of Slavic Languages & Literatures University of Kansas Aryan Idols, Stefan Arvidsson’s impressive historiography of the “Indo-European discourse,” courageously takes on the task of de-mythologizing that discourse and looking anew at its past influences and its present (and future) implications.1 “Myth transforms history into fate,” he writes; “historiography reveals -- in the best case -- fate as the result of decisions made” (322). Arvidsson meticulously traces the “decisions made” from the discovery of the Indo-European language family by Sir William “Oriental” Jones in 1786 to the ideological and academic turf wars of today. He speculates provocatively about the underlying motives and long-term consequences of the decisions that Indo-European scholars have made over the course of 200 years. His project is ambitious, timely, and thought-provoking. It also offers a much-needed reminder of the perils posed when science gets into bed with ideology.2 Science and ideology, he concludes, have never been as compartmentalized as scientists often like to pretend, and so they should anticipate unexpected consequences -- as the Indo-European discourse has demonstrated. Arvidsson’s detailed study begins with an epigraph from Nietzsche’s Die Götzen-Dämmerung: “There are more idols than realities in the world.” His choice of philosopher, epigraph, and title make clear which idols Arvidsson has in mind. His quarry is the intellectual construction of “the Indo-European” in the service of, let us say, both modern “science” and modern “idol- ology” as the European mind formulated them. -
1 UNIT 4 ASHRAM MOVEMENT Contents 4.0 Objectives 4.1
UNIT 4 ASHRAM MOVEMENT Contents 4.0 Objectives 4.1 Introduction 4.2 Hindu Ashrams 4.3 Christian Ashrams 4.4 Ashrams and Catholic Women Religious 4.5 Protestant Ashrams 4.6 Fundamental Principles and Characteristics of an Ashram 4.7 Some Fundamental Principles and Characteristics of Catholic Ashrams. 4.8 Let Us Sum Up 4.9 Key Words 4.10 Further Readings and References 4.11 Answers to Check Your Progress 4.0 OBJECTIVES The origin of āshrams in India is traced back to the pre-Christian period. Christian Āshrams are of recent origin. Sometimes the motivations behind the establishment of Christian Āshrams were not understood and as a consequence misinterpreted. Our aim in this unit will be to • have a clear idea of what āshrams mean • to understand the convergences and divergences between āshrams of different religious traditions and Christian Āshrams. Therefore to proceed in this regard it is necessary to discuss very briefly the origin of āshrams in India and the origin and development of Christian Āshrams. 4.1 INTRODUCTION The word āsrama is derived from the root śram, to exert oneself. It means a place where austerities are performed, a heritage. It may mean also the action of performing such austerities. There were two currents of thought and life-styles, the brāhmaņic and śramaņic in ancient India long before they came to the surface and became remarkable to the eyes of outsiders like Megasthenes from Greece in the Fourth Century BCE. The brāhmaņic tendency was Aryan, orthodox ritualistic and materialistic while the śramaņic was unorthodox, non-ritualistic and spiritual.