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This is the first study to systematically confront the question how Brahmanism, which was geographically limited and under threat during the final centuries BCE, transformed itself and spread all over South and Southeast Asia.
Buddhism in the Shadow of Brahmanism by Johannes Bronkhorst Pdf
This book deals with the confrontation of Buddhism and Brahmanism in India. Both depended on support from the royal court, but Buddhism had less to offer in return than Brahmanism. Buddhism developed in a manner to make up for this.
"At the Shores of the Sky" by Paul W. Kroll,Jonathan A. Silk Pdf
Albert Hoffstädt, a classicist by training and polylingual humanist by disposition, has for 25 years been the editor chiefly responsible for the development and acquisition of manuscripts in Asian Studies for Brill. During that time he has shepherded over 700 books into print and has distinguished himself as a figure of exceptional discernment and insight in academic publishing. He has also become a personal friend to many of his authors. A subset of these authors here offers to him in tribute and gratitude 22 essays on various topics in Asian Studies. These include studies on premodern Chinese, Indian, Japanese, and Korean literature, history, and religion, extending also into the modern and contemporary periods. They display the broad range of Mr. Hoffstädt's interests while presenting some of the most outstanding scholarship in Asian Studies today.
Greater Magadha, roughly the eastern part of the Gangetic plain of northern India, has so far been looked upon as deeply indebted to Brahmanical culture. Religions such as Buddhism and Jainism are thought of as derived, in one way or another, from Vedic religion. This belief is defective in various respects. The book argues for the importance and independence of Greater Magadha as a cultural area until a date close to the beginning of the Common Era. In order to correct the incorrect notions, two types of questions are dealt with: questions pertaining to cultural and religious dependencies, and questions relating to chronology. As a result a modified picture arises that also has a bearing on the further development of Indian culture. The book is arranged in five parts. Part-I describes cultural features of Greater Magadha, under which there are three chapters-The Fundamental Spiritual Ideology, Other Features and Conclusions. Part-II: Brahmanism vis-a-vis Rebirth and Karmic Retribution has three sections- Hesitantly Accepted, Rebirth and Karmic Retribution Ignored or Rejected, and Urban Brahmins. Under section one there are chapters on„ Dharma Sutra, a portion from the Mahabharata and the early Upanisads. Section two features chapters on Rebirth and Karmic Retribution Ignored and Rebirth and Karmic Retribution Rejected. Section three is on urban Brahmins. Part-III dwells on the chronological issues, - linguistic consideration, the Vedic texts known to the early Sanskrit grammarians, to the early Buddhists, some indications in late-Vedic literature, urban versus rural culture, etc. Part-IV is Conclusion, while Part V has useful appendices-The antiquity of the Vedanta philosophy, a Carvaka in the Mahabharata, Vedic texts known to panini, the form of the Rgveda known to Panini, Vedic texts known to Patanjali, Brahmins in the Buddhist canon, Brahmanism in Gandhara and surrounding and Carvakas and the Sabarabhasya
Language (śabda) occupied a central yet often unacknowledged place in classical Indian philosophical thought. Foundational thinkers considered topics such as the nature of language, its relationship to reality, the nature and existence of linguistic units and their capacity to convey meaning, and the role of language in the interpretation of sacred writings. The first reader on language in—and the language of—classical Indian philosophy, A Śabda Reader offers a comprehensive and pedagogically valuable treatment of this topic and its importance to Indian philosophical thought. A Śabda Reader brings together newly translated passages by authors from a variety of traditions—Brahmin, Buddhist, Jaina—representing a number of schools of thought. It illuminates issues such as how Brahmanical thinkers understood the Veda and conceived of Sanskrit; how Buddhist thinkers came to assign importance to language’s link to phenomenal reality; how Jains saw language as strictly material; the possibility of self-contradictory sentences; and how words affect thought. Throughout, the volume shows that linguistic presuppositions and implicit notions about language often play as significant a role as explicit ideas and formal theories. Including an introduction that places the texts and ideas in their historical and cultural context, A Śabda Reader sheds light on a crucial aspect of classical Indian thought and in so doing deepens our understanding of the philosophy of language.
Author : B. R. Ambedkar Publisher : Columbia University Press Page : 477 pages File Size : 46,5 Mb Release : 2020-04-07 Category : History ISBN : 9780231551519
Beef, Brahmins, and Broken Men by B. R. Ambedkar Pdf
One of twentieth-century India’s great polymaths, statesmen, and militant philosophers of equality, B. R. Ambedkar spent his life battling Untouchability and instigating the end of the caste system. In his 1948 book The Untouchables, he sought to trace the origin of the Dalit caste. Beef, Brahmins, and Broken Men is an annotated selection from this work, just as relevant now, when the oppression of and discrimination against Dalits remains pervasive. Ambedkar offers a deductive, and at times a speculative, history to propose a genealogy of Untouchability. He contends that modern-day Dalits are descendants of those Buddhists who were fenced out of caste society and rendered Untouchable by a resurgent Brahminism since the fourth century BCE. The Brahmins, whose Vedic cult originally involved the sacrifice of cows, adapted Buddhist ahimsa and vegetarianism to stigmatize outcaste Buddhists who were consumers of beef. The outcastes were soon relegated to the lowliest of occupations and prohibited from participation in civic life. To unearth this lost history, Ambedkar undertakes a forensic examination of a wide range of Brahminic literature. Heavily annotated with an emphasis on putting Ambedkar and recent scholarship into conversation, Beef, Brahmins, and Broken Men assumes urgency as India witnesses unprecedented violence against Dalits and Muslims in the name of cow protection.
In Buddhists, Brahmins, and Belief, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis—developed in conversation with modern Western philosophers like William Alston and J. L. Austin—offers an innovative reinterpretation of the Indian philosophical tradition, while suggesting that pre-modern Indian thinkers have much to contribute to contemporary philosophical debates. In logically distinct ways, Purva Mimamsa and Candrakirti's Madhyamaka opposed the influential Buddhist school of thought that emphasized the foundational character of perception. Arnold argues that Mimamsaka arguments concerning the "intrinsic validity" of the earliest Vedic scriptures are best understood as a critique of the tradition of Buddhist philosophy stemming from Dignaga. Though often dismissed as antithetical to "real philosophy," Mimamsaka thought has affinities with the reformed epistemology that has recently influenced contemporary philosophy of religion. Candrakirti's arguments, in contrast, amount to a principled refusal of epistemology. Arnold contends that Candrakirti marshals against Buddhist foundationalism an approach that resembles twentieth-century ordinary language philosophy—and does so by employing what are finally best understood as transcendental arguments. The conclusion that Candrakirti's arguments thus support a metaphysical claim represents a bold new understanding of Madhyamaka.
Author : G. D. Bakshi Publisher : K W Publishers Pvt Limited Page : 234 pages File Size : 41,7 Mb Release : 2017-10-15 Category : History ISBN : 938628877X
This is the Military History of the Mohyals - an Indian clan of fighting Brahmins. They are Saraswat Brahmins who dwelt on the banks of the ancient river Saraswati - that once flowed from the Himalayas to the Arabian Sea. As such they came in the path of each and every invader who came to loot or subjugate India. The warrior sage, Parshuram, had militarised them in the early epic period. From priests these Brahmins had morphed into Mohyal fighting Brahmins, brave and tenacious fighters with a great tradition of soldiering. After Alexanders invasion, Chanakya recruited the Maurayan Army from this region. They became the Bhumiar Brahmins who later settled in Bihar and UP, and helped unify India for the Maurayan empire. Surprisingly, a Mohyal clan fought in Iraq on the side of the Shias' in the famous Karbala war. The Mohyal Shahi rulers of Afghanistan stopped the world conquering Arab armies on the Hindu Kush and gave them their first taste of defeat and held them off for 300 years. They fought the Arab invasions of Sindh, Mehmood Ghaznavi and Muhammad Ghori. When the Mughal empire turned tyrannical under Aurangzeb, they flocked to the banner of the Sikh Gurus to overthrow this evil tyranny. Baba Paraga, Bhai Mati Das and Banda Bairagi were great soldier saints of the Sikh military tradition. They were all Mohyals who played a major role in the Indian military revival that took place with the Sikhs and the Marathas. This book is an invaluable record of all the military invasions of India from the third century B.C. onwards. The soldiers and scholars of History will find it an invaluable document about Indian Military History per se - right from the Vedic times to the present era. These fighting Brahmins have maintained their military traditions. Post-independence, 2/Lt Puneet Datt won the Ashok Chakra - the highest gallantry award in the land. Four Mohyal officers won the Mahavir Chakra and other four, the Vir Chakra. Six Mohyals have risen to the rank of Army Commander and equivalent in the Indian Army and Air Force, and three became the governor of states. 10 became Lt Generals and 15 Maj Generals - all from a miniscule community - just 6 lakh strong. They are like the Samurai of Japan - great patriots, scholar-warriors and erstwhile feudal lords who have made enormous sacrifices for their country. They have been the guardians of it's gates.
In The Twice-Born, Aatish Taseer embarks on a journey of self-discovery in an intoxicating, unsettling personal reckoning with modern India, where ancient customs collide with the contemporary politics of revivalism and revenge When Aatish Taseer first came to Benares, the spiritual capital of Hinduism, he was eighteen, the Westernized child of an Indian journalist and a Pakistani politician, raised among the intellectual and cultural elite of New Delhi. Nearly two decades later, Taseer leaves his life in Manhattan to go in search of the Brahmins, wanting to understand his own estrangement from India through their ties to tradition. Known as the twice-born—first into the flesh, and again when initiated into their vocation—the Brahmins are a caste devoted to sacred learning. But what Taseer finds in Benares, the holy city of death also known as Varanasi, is a window on an India as internally fractured as his own continent-bridging identity. At every turn, the seductive, homogenizing force of modernity collides with the insistent presence of the past. In a globalized world, to be modern is to renounce India—and yet the tide of nationalism is rising, heralded by cries of “Victory to Mother India!” and an outbreak of anti-Muslim violence. From the narrow streets of the temple town to a Modi rally in Delhi, among the blossoming cotton trees and the bathers and burning corpses of the Ganges, Taseer struggles to reconcile magic with reason, faith in tradition with hope for the future and the brutalities of the caste system, all the while challenging his own myths about himself, his past, and his countries old and new.
Since the beginning of modern Indology in the 19th century, the relationship between the early Indian religions of Buddhism, Jainism, and Hinduism has been predicated on a perceived dichotomy between two meta-historical identities: "the Brahmans" (purveyors of the ancient Vedic texts and associated ritual system) and the newer "non-Brahmanical" sramana movements from which the Buddhists and Jains emerged. Textbook and scholarly accounts postulate an opposition between these two groups, citing the 2nd-century BCE Sanskrit grammarian Patañjali, who is often quoted erroneously as likening them to the proverbial enemies snake and mongoose. Scholars continue to privilege Brahmanical Hindu accounts of early Indian history, and further portray Buddhist and Jain deviations from those accounts as evidence of their opposition to a pre-existing Brahmanism. In The Snake and The Mongoose, Nathan McGovern turns this commonly-accepted model of the origins of the early Indian religions on its head. His book seeks to de-center the Hindu Brahman from our understanding of Indian religion by "taming the snake and the mongoose"--that is, by abandoning the anachronistic distinction between "Brahmanical" and "non-Brahmanical." Instead, McGovern allows the earliest articulations of identity in Indian religion to speak for themselves through a comparative reading of texts preserved by the three major groups that emerged from the social, political, cultural, and religious foment of the late first millennium BCE: the Buddhists and Jains as they represented themselves in their earliest sutras, and the Vedic Brahmans as they represented themselves in their Dharma Sutras. The picture that emerges is not of a fundamental dichotomy between Brahmanical and non-Brahmanical, but rather of many different groups who all saw themselves as Brahmanical. Thus, McGovern argues, it was through the contestation between these groups that the distinction between Brahmanical and non-Brahmanical--the snake and the mongoose--emerged.
In south India in 1896, ten-year old Sivakami is about to embark on a new life. Hanumarathnam, a village healer with some renown as an astrologer, has approached her parents with a marriage proposal. In keeping with custom, he provides his prospective in-laws with his horoscope. The problem is that his includes a prediction, albeit a weak one, that he will die in his tenth year of marriage. Despite the ominous horoscope, Sivakami’s parents hesitate only briefly, won over by the young man and his family’s reputation as good, upstanding Brahmins. Once married, Sivikami and Hanumarathnam grow to love one another and the bride, now in her teens, settles into a happy life. But the predictions of Hanumarathnam’s horoscope are never far from her new husband’s mind. When their first child is born, as a strategy for accurately determining his child’s astrological charts, Hanumarathnam insists the midwife toss a lemon from the window of the birthing room the moment his child appears. All is well with their first child, a daughter, Thangam, whose birth has a positive influence on her father’s astrological future. But this influence is fleeting: when a son, Vairum, is born, his horoscope confirms that his father will die within three years. Resigned to his fate, Hanumarathnam sets himself to the unpleasant task of readying his household for his imminent death. Knowing the hardships and social restrictions Sivakami will face as a Brahmin widow, he hires and trains a servant boy called Muchami to help Sivakami manage the household and properties until Vairum is of age. When Sivakami is eighteen, Hanumarathnam dies as predicted. Relentless in her adherence to the traditions that define her Brahmin caste, she shaves her head and dons the white sari of the widow. With some reluctance, she moves to her family home to raise her children under the protection of her brothers, but then realizes that they are not acting in the best interests of her children. With her daughter already married to an unreliable husband of her brothers’ choosing, and Vairum’s future also at risk, Sivakami leaves her brothers and returns to her marital home to raise her family. With the freedom to make decisions for her son’s future, Sivakami defies tradition and chooses to give him a secular education. While her choice ensures that Vairum fulfills his promise, it also sets Sivakami on a collision course with him. Vairum, fatherless in childhood, childless as an adult, rejects the caste identity that is his mother’s mainstay, twisting their fates in fascinating and unbearable ways.
"Pankaj Mishra transforms a visceral, intimate story of one man’s humble origins into a kaleidoscopic portrait of a society bedazzled by power and wealth—what it means on a human level, and what it costs. Run and Hide is a spectacular, illuminating work of fiction." —Jennifer Egan, author of Manhattan Beach Growing up in a small railway town, Arun always dreamed of escape. His acceptance to the prestigious Indian Institute of Technology, enabled through great sacrifice by his low-caste parents, is seemingly his golden ticket out of a life plagued by everyday cruelties and deprivations. At the predominantly male campus, he meets two students from similar backgrounds. Unlike Arun—scarred by his childhood, and an uneasy interloper among go-getters—they possess the sheer will and confidence to break through merciless social barriers. The alumni of IIT eventually go on to become the financial wizards of their generation, working hard and playing hard from East Hampton to Tuscany—the beneficiaries of unprecedented financial and sexual freedom. But while his friends play out Gatsby-style fantasies, Arun fails to leverage his elite education for social capital. He decides to pursue the writerly life, retreating to a small village in the Himalayas with his aging mother. Arun’s modest idyll is one day disrupted by the arrival of a young woman named Alia, who is writing an exposé of his former classmates. Alia, beautiful and sophisticated, draws Arun back to the prospering world where he must be someone else if he is to belong. When he is implicated in a terrible act of violence committed by his closest friend from IIT, Arun will have to reckon with the person he has become. Run and Hide is Pankaj Mishra’s powerful story of achieving material progress at great moral and emotional cost. It is also the story of a changing country and global order, and the inequities of class and gender that map onto our most intimate relationships.
Noam Maggor shows how the moneyed elite in Gilded Age Boston leveraged their wealth to forge transcontinental networks of commodities, labor, and transportation. With the decline of cotton-based textile manufacturing, these gentleman bankers found new business opportunities in the mines, railroads, and industries of the Great West.
Herman Hesse's classic novel has delighted, inspired, and influenced generations of readers, writers, and thinkers. In this story of a wealthy Indian Brahmin who casts off a life of privilege to seek spiritual fulfillment. Hesse synthesizes disparate philosophies--Eastern religions, Jungian archetypes, Western individualism--into a unique vision of life as expressed through one man's search for true meaning.
Author : Martin Christof-Füchsle,Razak Khan Publisher : Walter de Gruyter GmbH & Co KG Page : 358 pages File Size : 48,6 Mb Release : 2024-01-29 Category : History ISBN : 9783110787184
Nodes of Translation by Martin Christof-Füchsle,Razak Khan Pdf
The volume examines translation of key German texts into the modern Indian languages as well as translation from the vernacular languages of South Asia into German. Our key concerns are shifting historical contexts, concepts, and translation practices. Bringing an intellectual history dimension to translation studies, we explore the history of translation, translators, and sites of translation. The organization of the volume follows some key questions. Which texts were being translated? At what point or period in time did this happen? What were the motivations behind these translations? Topics covered range from thematic nodes or clusters, e.g., translations of Economics texts and ideas into Urdu, or the translation of Marx and Engels into Marathi, to personal endeavours, such as the first Hindi translation of Goethe’s Faust done by Bholanath Sharma in 1939. Missionary as well as Marxist activist translation work from Malayalam, Tamil and Telugu is included too. On the other hand, German translations of Tagore and Gandhi setting in shortly after 1912 are also examined. Also discussed are political strategies of publication of translations from modern Indian languages guiding the output of publishing houses in the GDR after 1949. Further included are the translator’s perspective and the contemporary translation and literary culture. What happens through the process of linguistic translation in the realm of cultural translation? What can a historical study of translation tell us about the history of Indo-German intellectual entanglements in the long twentieth century? The volume brings together multifaceted interdisciplinary research work from South Asian and German studies to answer some of these questions.