3. Ancient India(4.1
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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. - 
												
												In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being. - 
												
												All Chapters.Pmd
CHAPTER 5 KINGDOMS, KINGS AND AN EARLEARLEARLY REPUBLIC Election dadaElection y Shankaran woke up to see his grandparents all ready to go and vote. They wanted to be the first to reach the polling booth. Why, Shankaran wanted to know, were they so excited? Somewhat impatiently, his grandfather explained: “We can choose our own rulers today.” HoHoHow some men became rulers Choosing leaders or rulers by voting is something that has become common during the last fifty years or so. How did men become rulers in the past? Some of the rajas we read about in Chapter 4 were probably chosen by the jana, the people. But, around 3000 years ago, we find some changes taking place in the ways in which rajas were chosen.NCERT Some men now became recognised as rajas by perforrepublishedming very big sacrifices. The© ashvamedha or horse sacrifice was one such ritual. Abe horse was let loose to wander freely and it was guarded by the raja’s men. If the horse wanderedto into the kingdoms of other rajas and they stopped it, they had to fight. If they allowed thenot horse to pass, it meant that they accepted that the raja who wanted to perform the sacrifice was stronger than them. These rajas were then invited to the sacrifice, which was performed by specially trained priests, who were rewarded with gifts. The raja who organised the sacrifice was recognised as being very powerful, and all those who came brought gifts for him. The raja was a central figure in these rituals. He often had a special seat, a throne or a tiger n 46 skin. - 
												
												Impact of Greek Classics Model on Indian Era
Journal of Advances and Scholarly Researches in Allied Education Vol. 13, Issue No. 2, July-2017, ISSN 2230-7540 Impact of Greek Classics Model on Indian Era Ms. Sangeeta* Assistant Professor, Arya Kanya Gurukul, Village More -Majra, Distt. Karnal, Haryana, India Abstract – The ancient Greeks were the “inventors” of more elements of civilization than any other people of the world. These elements of civilization can be viewed among historical writings especially associated with Herodotus and Thucydides, and the evolution of Democracy having foundational seeds in Athens. The Greeks view of the world was predominantly secular and rationalistic. It exalted the spirit of free inquiry and preferred knowledge to faith. With only a limited cultural inheritance of the past upon which to build, the Greeks produced intellectual and artistic monuments that had served ever since as standards of achievement. So in some ways the single most legacy of the ancient Greece is the civilization in India and ancient era is particularly influenced by the Greeks, especially in Art, language, culture and mostly covers the all aspects of Human life. This article is an attempt to explore cultural and religious evolution of India as an outcome of Indo Greek interaction. It further attempts to answer that why and how the India was influenced by the Greeks, Subsequently the Indian art particularly Gandhara appeared as the world’s famous Art of India. Keywords: Greek, Classics Model, Indian Era, Culture, People, World, Civilization, Evolution, Achievement, Human Life, etc. - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - X - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - INTRODUCTION REVIEW OF LITERATURE: The advent of Greeks in India dates back from 6th The role of Greeks in India is largely associated with century (BC) to 5th century (AD) as an outcome of invasion of Alexander on India; whereas, the historical Greek expedition towards Persia. - 
												
												Ghfbooksouthasia.Pdf
1000 BC 500 BC AD 500 AD 1000 AD 1500 AD 2000 TAXILA Pakistan SANCHI India AJANTA CAVES India PATAN DARBAR SQUARE Nepal SIGIRIYA Sri Lanka POLONNARUWA Sri Lanka NAKO TEMPLES India JAISALMER FORT India KONARAK SUN TEMPLE India HAMPI India THATTA Pakistan UCH MONUMENT COMPLEX Pakistan AGRA FORT India SOUTH ASIA INDIA AND THE OTHER COUNTRIES OF SOUTH ASIA — PAKISTAN, SRI LANKA, BANGLADESH, NEPAL, BHUTAN —HAVE WITNESSED SOME OF THE LONGEST CONTINUOUS CIVILIZATIONS ON THE PLANET. BY THE END OF THE FOURTH CENTURY BC, THE FIRST MAJOR CONSOLIDATED CIVILIZA- TION EMERGED IN INDIA LED BY THE MAURYAN EMPIRE WHICH NEARLY ENCOMPASSED THE ENTIRE SUBCONTINENT. LATER KINGDOMS OF CHERAS, CHOLAS AND PANDYAS SAW THE RISE OF THE FIRST URBAN CENTERS. THE GUPTA KINGDOM BEGAN THE RICH DEVELOPMENT OF BUILT HERITAGE AND THE FIRST MAJOR TEMPLES INCLUDING THE SACRED STUPA AT SANCHI AND EARLY TEMPLES AT LADH KHAN. UNTIL COLONIAL TIMES, ROYAL PATRONAGE OF THE HINDU CULTURE CONSTRUCTED HUNDREDS OF MAJOR MONUMENTS INCLUDING THE IMPRESSIVE ELLORA CAVES, THE KONARAK SUN TEMPLE, AND THE MAGNIFICENT CITY AND TEMPLES OF THE GHF-SUPPORTED HAMPI WORLD HERITAGE SITE. PAKISTAN SHARES IN THE RICH HISTORY OF THE REGION WITH A WEALTH OF CULTURAL DEVELOPMENT AROUND ISLAM, INCLUDING ADVANCED MOSQUE ARCHITECTURE. GHF’S CONSER- VATION OF ASIF KHAN TOMB OF THE JAHANGIR COMPLEX IN LAHORE, PAKISTAN WILL HELP PRESERVE A STUNNING EXAMPLE OF THE GLORIOUS MOGHUL CIVILIZATION WHICH WAS ONCE CENTERED THERE. IN THE MORE REMOTE AREAS OF THE REGION, BHUTAN, SRI LANKA AND NEPAL EACH DEVELOPED A UNIQUE MONUMENTAL FORM OF WORSHIP FOR HINDUISM. THE MOST CHALLENGING ASPECT OF CONSERVATION IS THE PLETHORA OF HERITAGE SITES AND THE LACK OF RESOURCES TO COVER THE COSTS OF CONSERVATION. - 
												
												Symbolism of the Buddhist Stūpa
THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES CO-EDITORS-IN-CHIEF Gregory Schopen Roger Jackson Indiana University Fairfield University Bloomington, Indiana, USA Fairfield, Connecticut, USA EDITORS Peter N. Gregory Ernst Steinkellner University of Illinois University of Vienna Urbana-Champaign, Illinois, USA Wien, Austria Alexander W. Macdonald Jikido Takasaki Universite de Paris X University of Tokyo Nanterre, France Tokyo, Japan Bardxvell Smith Robert Thurman Carleton College Amherst College Northfteld, Minnesota, USA Amherst, Massachusetts, USA ASSISTANT EDITOR Bruce Cameron Hall College of William and Mary Williamsburg, Virginia, USA Volume 9 1986 Number 2 CONTENTS I. ARTICLES 1. Signs, Memory and History: A Tantric Buddhist Theory of Scriptural Transmission, by Janet Gyatso 7 2. Symbolism of the Buddhist Stupa, by Gerard Fussman 37 3. The Identification of dGa' rab rdo rje, by A. W. Hanson-Barber 5 5 4. An Approach to Dogen's Dialectical Thinking and Method of Instantiation, by Shohei Ichimura 65 5. A Report on Religious Activity in Central Tibet, October, 1985, by Donald S. Lopez, Jr. and Cyrus Stearns 101 6. A Study of the Earliest Garbha Vidhi of the Shingon Sect, by Dale Allen Todaro 109 7. On the Sources for Sa skya Panclita's Notes on the "bSam yas Debate," by Leonard W.J. van der Kuijp 147 II. BOOK REVIEWS 1. The Bodymind Experience in Japanese Buddhism: A Phenomenological Study ofKukai and Dogen, by D. Shaner (William Waldron) 155 2. A Catalogue of the s Tog Palace Kanjur, by Tadeusz Skorupski (Bruce Cameron Hall) 156 3. Early Buddhism and Christianity: A Comparative Study of the Founders' Authority, the Community, and the Discipline, by Chai-Shin Yu (Vijitha Rajapakse) 162 4. - 
												
												Anekāntavāda and Dialogic Identity Construction
religions Article Anekantav¯ ada¯ and Dialogic Identity Construction Melanie Barbato Seminar für Religionswissenschaft und Interkulturelle Theologie, University of Münster, 48143 Münster, Germany; [email protected] Received: 1 November 2019; Accepted: 14 November 2019; Published: 20 November 2019 Abstract: While strong religious identity is often associated with violence, Jainism, one of the world’s oldest practiced religions, is often regarded as one of the most peaceful religions and has nevertheless persisted through history. In this article, I am arguing that one of the reasons for this persistence is the community’s strategy of dialogic identity construction. The teaching of anekantav¯ ada¯ allows Jainas to both engage with other views constructively and to maintain a coherent sense of self. The article presents an overview of this mechanism in different contexts from the debates of classical Indian philosophy to contemporary associations of anekantav¯ ada¯ with science. Central to the argument is the observation that anekantav¯ ada¯ is in all these contexts used to stabilize Jaina identity, and that anekantav¯ ada¯ should therefore not be interpreted as a form of relativism. Keywords: Jainism; anekantav¯ ada¯ ; identity; Indian philosophy; Indian logic 1. Introduction: Religious Identity and the Dialogic Uses of Anekantav¯ ada¯ Within the debate on the role of religion in public life, strong religious identity is often and controversially discussed within the context of violent extremism.1 Strong religion, as in the title of a book by Gabriel A. Almond, R. Scott Appleby and Emmanuel Sivan (Almond et al. 2003), is sometimes just another word for fundamentalism, with all its “negative connotations” (Ter Haar 2003, p. - 
												
												Indian History - Dynasties #4
TISS GK Preparation | Indian History - Dynasties #4 TISS GK Preparation Series: GK is a very important section for TISS especially since the verbal and the quant sections are relatively easy. Hence, getting a good score in GK can easily be the difference between getting a TISS call and not getting one. To help you ace this section, we are starting a series of articles devoted to topics commonly asked in the TISS GK section. We hope that this will help you in your preparation. Every article will also be available in PDF format. Here is our #4 article in this series: Indian History – Dynasties. Indian History is a very important topic for TISS with a lot of questions asked on dynasties, ancient India, etc. To help you, we have compiled a list of the important dynasties of India with a little detail on each. Also, this has been presented in a chronological order. Sr. Dynasty/Empire Detail No. 1 Magadha The core of this kingdom was the area of Bihar south of the Ganges; its first capital was Rajagriha (modern Rajgir) then Pataliputra (modern Patna). Magadha played an important role in the development of Jainism and Buddhism, and two of India's greatest empires, the Maurya Empire and Gupta Empire, originated from Magadha. 2 Maurya The Maurya Empire (322–185 BCE) was the first empire to unify India into one state, and was the largest on the Indian subcontinent. The empire was established by Chandragupta Maurya in Magadha (in modern Bihar) when he overthrew the Nanda Dynasty. Chandragupta's son Bindusara succeeded to the throne around 297 BC. - 
												
												Harshavardhana [NCERT Notes on Ancient Indian History for UPSC]
UPSC Civil Services Examination UPSC Notes [GS-I] Topic: Harshavardhana [NCERT Notes on Ancient Indian History for UPSC] King Harshavardhana was also known as Harsha. He built a huge empire that extended from north & northwestern India till the Narmada in the South. His capital was Kannauj. His reforms and policies were generous and were always aimed at boosting the peace and prosperity of his people. King Harshavardhana deeds were praised by Chinese Buddhist traveller Xuanzang in his writings. Facts about King Harshavardhana (Reign: 606 A.D to 647 A.D.) Harshavardhana was born in 590 AD to King Prabhakaravardhana of Sthaneshvara (Thanesar, Haryana). He belonged to the Pushyabhuti also called Vardhana dynasty. He was a Hindu who later embraced Mahayana Buddhism. He was married to Durgavati. He had a daughter and two sons. His daughter married a king of Vallabhi whereas his sons were killed by his own minister. King Harshavardhana Ascension After Prabhakaravardhana died, his elder son Rajyavardhana ascended to the throne of Thanesar. Harsha had a sister, Rajyashri who was married to king Grahavarman of Kannauj. Sasanka, the Gauda king killed Grahavarman and kept Rajyashri prisoner. This prompted Rajyavardhana to fight against Sasanka. But Sasanka killed Rajyavardhana. This led the 16-year old Harshavardhana to ascend the throne of Thanesar in 606 AD. He vowed to avenge his brother’s murder and also rescue his sister. For this, he forged an alliance with Bhaskaravarman, the Kamarupa king. Harsha and Bhaskaravarman marched against Sasanka. Ultimately, Sasanka left for Bengal and Harsha became the king of Kannauj also. Empire of King Harshavardhana On acquiring Kannauj, Harsha united the two kingdoms of Thanesar and Kannauj. - 
												
												Religion in Modern India • Rel 3336 • Spring 2020
RELIGION IN MODERN INDIA • REL 3336 • SPRING 2020 PROFESSOR INFORMATION Jonathan Edelmann, Ph.D., University of Florida, Department of Religion, Anderson Hall [email protected]; (352) 392-1625 Office Hours: M,W,F • 9:30-10:30 AM or by appointment COURSE INFORMATION Course Meeting Time: Spring 2020 • M,W,F • Period 5, 11:45 AM - 12:35 PM • Matherly 119 Course Qualifications: 3 Credit Hours • Humanities (H), International (N), Writing (WR) 4000 Course Description: The modern period typically covers the years 1550 to 1850 AD. This course covers religion in India since the beginning of the Mughal empire in the mid-sixteenth century, to the formation of the independent and democratic Indian nation in 1947. The concentration of this course is on aesthetics and poetics, and their intersection with religion; philosophies about the nature of god and self in metaphysics or ontology; doctrines about non-dualism and the nature of religious experience; theories of interpretation and religious pluralism; and concepts of science and politics, and their intersection with religion. The modern period in India is defined by a diversity of religious thinkers. This course examines thinkers who represent the native traditions like Hinduism, Jainism, and Buddhism, as well as the ancient and classical traditions in philosophy and literature that influenced native religions in the modern period. Islam and Christianity began to interact with native Indian religions like Hinduism, Buddhism, and Jainism during the modern period. Furthermore, Western philosophies, political theories, and sciences were also introduced during India’s modern period. The readings in this course focus on primary texts and secondary sources that critically portray and engage this complex and rich history of India’s modern period. - 
												
												Component-I (A) – Personal Details
Component-I (A) – Personal details: Component-I (B) – Description of module: Subject Name Indian Culture Paper Name Outlines of Indian History Module Name/Title Mahajanapadas- Rise of Magadha – Nandas – Invasion of Alexander Module Id I C/ OIH/ 08 Pre requisites Early History of India Objectives To study the Political institutions of Ancient India from earliest to 3rd Century BCE. Mahajanapadas , Rise of Magadha under the Haryanka, Sisunaga Dynasties, Nanda Dynasty, Persian Invasions, Alexander’s Invasion of India and its Effects Keywords Janapadas, Magadha, Haryanka, Sisunaga, Nanda, Alexander E-text (Quadrant-I) 1. Sources Political and cultural history of the period from C 600 to 300 BCE is known for the first time by a possibility of comparing evidence from different kinds of literary sources. Buddhist and Jaina texts form an authentic source of the political history of ancient India. The first four books of Sutta pitaka -- the Digha, Majjhima, Samyutta and Anguttara nikayas -- and the entire Vinaya pitaka were composed between the 5th and 3rd centuries BCE. The Sutta nipata also belongs to this period. The Jaina texts Bhagavati sutra and Parisisthaparvan represent the tradition that can be used as historical source material for this period. The Puranas also provide useful information on dynastic history. A comparison of Buddhist, Puranic and Jaina texts on the details of dynastic history reveals more disagreement. This may be due to the fact that they were compiled at different times. Apart from indigenous literary sources, there are number of Greek and Latin narratives of Alexander’s military achievements. They describe the political situation prevailing in northwest on the eve of Alexander’s invasion. - 
												
												JRA 29 1 Bookreview 188..190
Reviews of Books Ibn Khaldun’s inconsistent scepticism and rationality, rejecting some but not all forms of magic and sorcery, (p. ) coupled with consistent religious faith is the leitmotif of Irwin’s intellectual portrait drawn from “another planet”. But is not this portrait consistent with the world of a medieval thinker? Would not any further rationalism be utter heresy? Ibn Khaldun’s conditional rationality prompts Irwin to join those who reject the view of Ibn Khaldun as ‘precursor’ of modern ideas. In the epilogue, com- ing back to the perspective from “another planet” announced in his introduction, Irwin candidly and refreshingly admits that he could not always understand Ibn Khaldun. Although he was one of the most outstanding figures of his age, Ibn Khaldun’s thoughts remained beyond the grasp of his contempor- aries. Robert Irwin sees him as a strikingly bleak and lonely figure (p. ), standing between the exceptional and the conventional, beyond categorisation. Irwin’s portrait of the philosopher is beautifully written, intriguing, stimulating and movingly intimate. <[email protected]> DORIS BEHRENS-ABOUSEIF School of Oriental and African Studies, University of London TREASURE,TRADE AND TRADITION:POST-KIDARITE COINS OF THE GANGETIC PLAINS AND THE PUNJAB FOOTHILLS, – CE.ByJOHN S. DEYELL. pp. New Delhi, Manohar Publishers, . doi:./S This is an important new book that answers a long-standing question in Indian numismatic history: where is the coinage of the great Puspabhụ ̄ti king Harsavardhana?̣ The only known coinage of this illustrious king is a small silver issue modelled on Gupta/Maukhari prototypes. Deyell did not set out to answer this question, but rather to study a series of base gold coins of a post- Kidarite style, showing a stylized king sacrificing at an altar on one side and a seated female deity on the other.1 Sir Alexander Cunningham attributed these coins in to a “Naga” or “Karkotaka” dynasty of Kashmir.