131-445: Traditional Ahimsa ( Sanskrit : अहिंसा , IAST : ahiṃsā , lit. ' nonviolence ' ) is the ancient Indian principle of nonviolence which applies to actions towards all living beings. It is a key virtue in Indian religions like Jainism , Buddhism , Hinduism , and Sikhism . Ahimsa (also spelled Ahinsa) is one of the cardinal virtues of Jainism, where it
262-647: A fruitarian diet so as to avoid the destruction of plants. Scholars claim the principles of ecological nonviolence are innate in the Hindu tradition, and its conceptual fountain has been ahimsa as its cardinal virtue. The classical literature of the Indian religions, such as Hinduism and Jainism, exists in many Indian languages. For example, the Tirukkural , written in three volumes, likely between 450 and 500 CE , dedicates verses 251–260 and 321–333 of its first volume to
393-490: A creative energy force, encompassing all interactions leading one's self to find satya , "Divine Truth". Sri Aurobindo criticized the Gandhian concept of ahimsa as unrealistic and not universally applicable; he adopted a pragmatic non-pacifist position, saying that the justification of violence depends on the specific circumstances of the given situation. Gandhi took the religious principle of ahimsa, and turned it into
524-433: A focus on Indian philosophies and Sanskrit. Though written in a number of different scripts, the dominant language of Hindu texts has been Sanskrit. It or a hybrid form of Sanskrit became the preferred language of Mahayana Buddhism scholarship; for example, one of the early and influential Buddhist philosophers, Nagarjuna (~200 CE), used Classical Sanskrit as the language for his texts. According to Renou, Sanskrit had
655-591: A friend". The term Ahimsa appears in the text Taittiriya Shakha of the Yajurveda (TS 5.2.8.7), where it refers to non-injury to the sacrificer himself. It occurs several times in the Shatapatha Brahmana in the sense of "non-injury". The Ahimsa doctrine is a late Vedic era development in Brahmanical culture. The earliest reference to the idea of non-violence to animals ( pashu-Ahimsa ), apparently in
786-479: A hunter defends his profession in a long discourse. Many of the arguments proposed in favor of non-violence to animals refer to the bliss one feels, the rewards it entails before or after death, the danger and harm it prevents, as well as to the karmic consequences of violence. The ancient Hindu texts discuss ahimsa and non-animal life. They discourage wanton destruction of nature including of wild and cultivated plants. Hermits ( sannyasins ) were urged to live on
917-462: A king, in particular, is obliged to punish criminals and should not hesitate to kill them, even if they happen to be his brothers and sons. Other scholars conclude that Hindu scriptures suggest that sentences for any crime must be fair, proportional, and not cruel. The Hindu precept of "cause no injury" applies to animals and all life forms. This precept is not found in the oldest verses of Vedas (1500–1000 BCE ), but increasingly becomes one of
1048-532: A language competed with numerous, less exact vernacular Indian languages called Prakritic languages ( prākṛta - ). The term prakrta literally means "original, natural, normal, artless", states Franklin Southworth . The relationship between Prakrit and Sanskrit is found in Indian texts dated to the 1st millennium CE. Patañjali acknowledged that Prakrit is the first language, one instinctively adopted by every child with all its imperfections and later leads to
1179-643: A limited role in the Theravada tradition (formerly known as the Hinayana) but the Prakrit works that have survived are of doubtful authenticity. Some of the canonical fragments of the early Buddhist traditions, discovered in the 20th century, suggest the early Buddhist traditions used an imperfect and reasonably good Sanskrit, sometimes with a Pali syntax, states Renou. The Mahāsāṃghika and Mahavastu, in their late Hinayana forms, used hybrid Sanskrit for their literature. Sanskrit
1310-734: A mere metaphor for the internal war within each human being, when he or she faces moral questions. The classical texts of Hinduism devote numerous chapters to discussing what people who practice the virtue of ahimsa can and must do when faced with war, violent threat, or the need to sentence someone convicted of a crime. These discussions have led to theories of just war, ideas of reasonable self-defense, and views of proportionate punishment. Arthashastra discusses, among other things, what constitutes proportionate response and punishment. The precepts of ahimsa in Hinduism require that war must be avoided, with sincere and truthful dialogue. Force must be
1441-726: A moral sense, is in the Kapisthala Katha Samhita of the Yajurveda (KapS 31.11), which may have been written in about 1500-1200 BCE . John Bowker states the word appears but is uncommon in the principal Upanishads. Kaneda gives examples of the word pashu-Ahimsa in these Upanishads. Other scholars suggest Ahimsa as an ethical concept started evolving in the Vedas, becoming an increasingly central concept in Upanishads. The Chāndogya Upaniṣad , dated to 800 to 600 BCE , one of
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#17328593430691572-454: A natural part of the earliest Vedic language, and that these developed in the centuries after the composition had been completed, and as a gradual unconscious process during the oral transmission by generations of reciters. The primary source for this argument is internal evidence of the text which betrays an instability of the phenomenon of retroflexion, with the same phrases having sandhi-induced retroflexion in some parts but not other. This
1703-479: A negative evidence to Pollock's hypothesis, but it is not positive evidence. A closer look at Sanskrit in the Indian history after the 12th century suggests that Sanskrit survived despite the odds. According to Hanneder, On a more public level the statement that Sanskrit is a dead language is misleading, for Sanskrit is quite obviously not as dead as other dead languages and the fact that it is spoken, written and read will probably convince most people that it cannot be
1834-722: A non-violent tool for mass action. He used it to fight not only colonial rule, but social evils such as racial discrimination and untouchability as well. Gandhi stated his belief that " [a]himsa is in Hinduism, it is in Christianity as well as in Islam." He added, "Nonviolence is common to all religions, but it has found the highest expression and application in Hinduism (I do not regard Jainism or Buddhism as separate from Hinduism)." When questioned whether violence and nonviolence are taught in Quran, he stated, "I have heard from many Muslim friends that
1965-546: A pan-Indo-Aryan accessibility to information and knowledge in the ancient and medieval times, in contrast to the Prakrit languages which were understood just regionally. It created a cultural bond across the subcontinent. As local languages and dialects evolved and diversified, Sanskrit served as the common language. It connected scholars from distant parts of South Asia such as Tamil Nadu and Kashmir, states Deshpande, as well as those from different fields of studies, though there must have been differences in its pronunciation given
2096-573: A refined and standardized grammatical form that emerged in the mid-1st millennium BCE and was codified in the most comprehensive of ancient grammars, the Aṣṭādhyāyī ('Eight chapters') of Pāṇini . The greatest dramatist in Sanskrit, Kālidāsa , wrote in classical Sanskrit, and the foundations of modern arithmetic were first described in classical Sanskrit. The two major Sanskrit epics, the Mahābhārata and
2227-534: A restrained language from which archaisms and unnecessary formal alternatives were excluded". The Classical form of the language simplified the sandhi rules but retained various aspects of the Vedic language, while adding rigor and flexibilities, so that it had sufficient means to express thoughts as well as being "capable of responding to the future increasing demands of an infinitely diversified literature", according to Renou. Pāṇini included numerous "optional rules" beyond
2358-439: A similar phonetic structure to Tamil. Hock et al. quoting George Hart state that there was influence of Old Tamil on Sanskrit. Hart compared Old Tamil and Classical Sanskrit to arrive at a conclusion that there was a common language from which these features both derived – "that both Tamil and Sanskrit derived their shared conventions, metres, and techniques from a common source, for it is clear that neither borrowed directly from
2489-692: Is a classical language belonging to the Indo-Aryan branch of the Indo-European languages . It arose in South Asia after its predecessor languages had diffused there from the northwest in the late Bronze Age . Sanskrit is the sacred language of Hinduism , the language of classical Hindu philosophy , and of historical texts of Buddhism and Jainism . It was a link language in ancient and medieval South Asia, and upon transmission of Hindu and Buddhist culture to Southeast Asia, East Asia and Central Asia in
2620-588: Is a relatively rare teaching in Jain texts, states Dundas. Mahatma Gandhi stated, "No religion in the World has explained the principle of Ahiṃsā so deeply and systematically as is discussed with its applicability in every human life in Jainism. As and when the benevolent principle of Ahiṃsā or non-violence will be ascribed for practice by the people of the world to achieve their end of life in this world and beyond, Jainism
2751-460: Is akin to that of Latin and Ancient Greek in Europe. Sanskrit has significantly influenced most modern languages of the Indian subcontinent , particularly the languages of the northern, western, central and eastern Indian subcontinent. Sanskrit declined starting about and after the 13th century. This coincides with the beginning of Islamic invasions of South Asia to create, and thereafter expand
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#17328593430692882-538: Is also one of the ten Yamas in Hatha Yoga according to verse 1.1.17 of its classic manual Hatha Yoga Pradipika . The significance of ahimsa as the first restraint in the first limb of Yoga ( Yamas ), is that it defines the necessary foundation for progress through Yoga. It is a precursor to Asana , implying that success in Yogasana can be had only if the self is purified in thought, word, and deed through
3013-730: Is believed to be a way to acquire merit for better rebirth. These moral precepts have been voluntarily self-enforced in lay Buddhist culture through the associated belief in karma and rebirth. Buddhist texts not only recommend ahimsa , but suggest avoiding trading goods that contribute to or are a result of violence: These five trades, O monks, should not be taken up by a lay follower: trading with weapons, trading in living beings, trading in meat, trading in intoxicants, trading in poisons. Sanskrit language Sanskrit ( / ˈ s æ n s k r ɪ t / ; attributively 𑀲𑀁𑀲𑁆𑀓𑀾𑀢𑀁 , संस्कृत- , saṃskṛta- ; nominally संस्कृतम् , saṃskṛtam , IPA: [ˈsɐ̃skr̩tɐm] )
3144-580: Is faced with war and other situations that require self-defence. In this way, historical Indian literature has contributed to modern theories of just war and self-defence . The word Ahimsa —sometimes spelled Ahinsa —is derived from the Sanskrit root hiṃs , meaning to strike; hiṃsā is injury or harm, while a-hiṃsā (prefixed with the alpha privative ), its opposite, is non-harming or nonviolence . Reverence for ahimsa can be found in Jain, Hindu, and Buddhist canonical texts. Lord Parshvanatha (the 23rd of 24 Tirthankaras of Jainism)
3275-452: Is found in the writing of Bharata Muni , the author of the ancient Natya Shastra text. The early Jain scholar Namisādhu acknowledged the difference, but disagreed that the Prakrit language was a corruption of Sanskrit. Namisādhu stated that the Prakrit language was the pūrvam ('came before, origin') and that it came naturally to children, while Sanskrit was a refinement of Prakrit through "purification by grammar". Sanskrit belongs to
3406-409: Is indispensable for human survival, and there are special instructions for preventing unnecessary violence against plants. Jain monks and nuns go out of their way so as not to hurt even small insects and other minuscule animals. Both the renouncers and the laypeople of Jain faith reject meat, fish, alcohol, and honey as these are believed to harm large or minuscule life forms. Jain scholars have debated
3537-454: Is not a commandment, and transgressions did not invite religious sanctions for laypersons, but their power has been in the Buddhist belief in karmic consequences and their impact in afterlife during rebirth. Killing, in Buddhist belief, could lead to rebirth in the hellish realm, and for a longer time in more severe conditions if the murder victim was a monk. Saving animals from slaughter for meat
3668-557: Is often found inscribed on the walls of the Jain temples . As in Hinduism, the aim is to prevent the accumulation of harmful karma. When Mahavira revived and reorganised the Jain faith in the 6th or 5th century BCE , ahimsa was already an established, strictly observed rule. Rishabhanatha (Ādinātha), the first Jain Tirthankara , whom modern Western historians consider to be a historical figure, followed by Parshvanatha (Pārśvanātha)
3799-433: Is one with which the victim is protected and the attacker is respected and not injured if possible. Under ahimsa and Aikido , there are no enemies, and appropriate self-defense focuses on neutralizing the immaturity, assumptions, and aggressive strivings of the attacker. Tähtinen concludes that Hindus have no misgivings about the death penalty; their position is that evil-doers who deserve death should be killed and that
3930-524: Is rare in the later version of the language. The Homerian Greek, like Ṛg-vedic Sanskrit, deploys simile extensively, but they are structurally very different. The early Vedic form of the Sanskrit language was far less homogenous compared to the Classical Sanskrit as defined by grammarians by about the mid-1st millennium BCE. According to Richard Gombrich—an Indologist and a scholar of Sanskrit, Pāli and Buddhist Studies—the archaic Vedic Sanskrit found in
4061-459: Is said to have preached ahimsa as one of the four vows. No other Indian religion has developed the non-violence doctrine and its implications on everyday life as much as has Jainism. Ahimsa as an ethical concept evolved in the Vedic texts. The oldest scriptures indirectly mention Ahimsa . Over time, the Hindu scripts revised ritual practices, and the concept of Ahimsa was increasingly refined and emphasized until Ahimsa became
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4192-592: Is speculative, and though Jainism is an ancient tradition the oldest traceable texts of Jainism tradition are from many centuries after the Vedic era ended. Chāndogya Upaniṣad also names Ahimsa , along with Satyavacanam (truthfulness), Ārjavam (sincerity), Dānam (charity), and Tapo (penance/meditation), as one of five essential virtues (CU 3.17.4). The Sandilya Upanishad lists ten forbearances: Ahimsa , Satya , Asteya , Brahmacharya , Daya , Arjava , Kshama , Dhriti , Mitahara , and Saucha . According to Kaneda,
4323-474: Is sure to have the uppermost status and Mahāvīra is sure to be respected as the greatest authority on Ahiṃsā ". In Buddhist texts ahimsa (or its Pāli cognate avihiṃsā ) is part of the Five Precepts ( Pañcasīla ), the first of which has been to abstain from killing. This precept of ahimsa is applicable to both the Buddhist layperson and the monastic community. The ahimsa precept
4454-479: Is taken along with evidence of controversy, for example, in passages of the Aitareya-Āraṇyaka (700 BCE), which features a discussion on whether retroflexion is valid in particular cases. The Ṛg-veda is a collection of books, created by multiple authors. These authors represented different generations, and the mandalas 2 to 7 are the oldest while the mandalas 1 and 10 are relatively the youngest. Yet,
4585-535: Is the first of the Pancha Mahavrata . It is also one of the central precepts of Hinduism and is the first of the five precepts of Buddhism. Ahimsa is inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. Ahimsa is also related to the notion that all acts of violence have karmic consequences. While ancient scholars of Brahmanism had already investigated and refined
4716-399: Is the highest Dharma , Ahimsa is the highest self-control, Ahimsa is the greatest gift, Ahimsa is the best practice, Ahimsa is the highest sacrifice, Ahimsa is the finest strength, Ahimsa is the greatest friend, Ahimsa is the greatest happiness, Ahimsa is the highest truth, and Ahimsa is the greatest teaching. Some other examples where
4847-409: Is the highest moral virtue. For example, Anushasana Parva has the verse: अहिंसा परमॊ धर्मः तथाहिंसा परॊ दमः। अहिंसा परमं दानम् अहिंसा परमस तपः। अहिंसा परमॊ यज्ञः तथाहिस्मा परं बलम्। अहिंसा परमं मित्रम् अहिंसा परमं सुखम्। अहिंसा परमं सत्यम् अहिंसा परमं श्रुतम्॥ The above passage from Mahabharata emphasises the cardinal importance of Ahimsa in Hinduism, and literally means: Ahimsa
4978-580: Is the predominant language of one of the largest collection of historic manuscripts. The earliest known inscriptions in Sanskrit are from the 1st century BCE, such as the Ayodhya Inscription of Dhana and Ghosundi-Hathibada (Chittorgarh) . Though developed and nurtured by scholars of orthodox schools of Hinduism, Sanskrit has been the language for some of the key literary works and theology of heterodox schools of Indian philosophies such as Buddhism and Jainism. The structure and capabilities of
5109-526: The Bhagavata Purana , the Panchatantra and many other texts are all in the Sanskrit language. The Classical Sanskrit with its exacting grammar was thus the language of the Indian scholars and the educated classes, while others communicated with approximate or ungrammatical variants of it as well as other natural Indian languages. Sanskrit, as the learned language of Ancient India, thus existed alongside
5240-568: The Dalai Lama , the Sanskrit language is a parent language that is at the foundation of many modern languages of India and the one that promoted Indian thought to other distant countries. In Tibetan Buddhism, states the Dalai Lama, Sanskrit language has been a revered one and called legjar lhai-ka or "elegant language of the gods". It has been the means of transmitting the "profound wisdom of Buddhist philosophy" to Tibet. The Sanskrit language created
5371-613: The Indo-European family of languages . It is one of the three earliest ancient documented languages that arose from a common root language now referred to as Proto-Indo-European : Other Indo-European languages distantly related to Sanskrit include archaic and Classical Latin ( c. 600 BCE–100 CE, Italic languages ), Gothic (archaic Germanic language , c. 350 CE ), Old Norse ( c. 200 CE and after), Old Avestan ( c. late 2nd millennium BCE ) and Younger Avestan ( c. 900 BCE). The closest ancient relatives of Vedic Sanskrit in
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5502-556: The Kural . Perhaps the most popular advocate of the principle of ahimsa in modern times was Mahatma Gandhi . Ahimsa 's precept that humans should 'cause no injury' to another living being includes one's deeds, words, and thoughts. Classical Hindu texts like the Mahabharata and the Ramayana , as well as modern scholars, disagree about what the principle of Ahimsa dictates when one
5633-744: The Rigveda had already evolved in the Vedic period, as evidenced in the later Vedic literature. Gombrich posits that the language in the early Upanishads of Hinduism and the late Vedic literature approaches Classical Sanskrit, while the archaic Vedic Sanskrit had by the Buddha 's time become unintelligible to all except ancient Indian sages. The formalization of the Saṃskṛta language is credited to Pāṇini , along with Patañjali's Mahābhāṣya and Katyayana's commentary that preceded Patañjali's work. Panini composed Aṣṭādhyāyī ('Eight-Chapter Grammar'), which became
5764-532: The Rigveda , a collection of 1,028 hymns composed between 1500 BCE and 1200 BCE by Indo-Aryan tribes migrating east from the mountains of what is today northern Afghanistan across northern Pakistan and into northwestern India. Vedic Sanskrit interacted with the preexisting ancient languages of the subcontinent, absorbing names of newly encountered plants and animals; in addition, the ancient Dravidian languages influenced Sanskrit's phonology and syntax. Sanskrit can also more narrowly refer to Classical Sanskrit ,
5895-526: The Rāmāyaṇa , however, were composed in a range of oral storytelling registers called Epic Sanskrit which was used in northern India between 400 BCE and 300 CE, and roughly contemporary with classical Sanskrit. In the following centuries, Sanskrit became tradition-bound, stopped being learned as a first language, and ultimately stopped developing as a living language. The hymns of the Rigveda are notably similar to
6026-406: The sandhi rules, both internal and external. Quite many words found in the early Vedic Sanskrit language are never found in late Vedic Sanskrit or Classical Sanskrit literature, while some words have different and new meanings in Classical Sanskrit when contextually compared to the early Vedic Sanskrit literature. Arthur Macdonell was among the early colonial era scholars who summarized some of
6157-500: The verbal adjective sáṃskṛta- is a compound word consisting of sáṃ ('together, good, well, perfected') and kṛta - ('made, formed, work'). It connotes a work that has been "well prepared, pure and perfect, polished, sacred". According to Biderman, the perfection contextually being referred to in the etymological origins of the word is its tonal—rather than semantic—qualities. Sound and oral transmission were highly valued qualities in ancient India, and its sages refined
6288-414: The 13th century, a premier center of Sanskrit literary creativity, Sanskrit literature there disappeared, perhaps in the "fires that periodically engulfed the capital of Kashmir" or the "Mongol invasion of 1320" states Pollock. The Sanskrit literature which was once widely disseminated out of the northwest regions of the subcontinent, stopped after the 12th century. As Hindu kingdoms fell in the eastern and
6419-506: The 19th and 20th centuries, prominent figures of Indian spirituality such as Shrimad Rajchandra and Swami Vivekananda emphasised the importance of Ahimsa. Mohandas Karamchand Gandhi successfully promoted the principle of ahimsa to all spheres of life, in particular to politics ( Swaraj ). His non-violent resistance movement satyagraha had an immense impact on India, impressed public opinion in Western countries, and influenced
6550-521: The 7th century where he established a major center of learning and language translation under the patronage of Emperor Taizong. By the early 1st millennium CE, Sanskrit had spread Buddhist and Hindu ideas to Southeast Asia, parts of the East Asia and the Central Asia. It was accepted as a language of high culture and the preferred language by some of the local ruling elites in these regions. According to
6681-425: The Classical Sanskrit language launched ancient Indian speculations about "the nature and function of language", what is the relationship between words and their meanings in the context of a community of speakers, whether this relationship is objective or subjective, discovered or is created, how individuals learn and relate to the world around them through language, and about the limits of language? They speculated on
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#17328593430696812-521: The Dravidian languages borrowed from Sanskrit vocabulary, but they have also affected Sanskrit on deeper levels of structure, "for instance in the domain of phonology where Indo-Aryan retroflexes have been attributed to Dravidian influence". Similarly, Ferenc Ruzca states that all the major shifts in Indo-Aryan phonetics over two millennia can be attributed to the constant influence of a Dravidian language with
6943-513: The Dravidian words and forms, without modifying the word order; but the same thing is not possible in rendering a Persian or English sentence into a non-Indo-Aryan language. Shulman mentions that "Dravidian nonfinite verbal forms (called vinaiyeccam in Tamil) shaped the usage of the Sanskrit nonfinite verbs (originally derived from inflected forms of action nouns in Vedic). This particularly salient case of
7074-469: The Indo-Aryan language underwent rapid linguistic change and morphed into the Vedic Sanskrit language. The pre-Classical form of Sanskrit is known as Vedic Sanskrit . The earliest attested Sanskrit text is the Rigveda , a Hindu scripture from the mid- to late-second millennium BCE. No written records from such an early period survive, if any ever existed, but scholars are generally confident that
7205-507: The Indo-European languages are the Nuristani languages found in the remote Hindu Kush region of northeastern Afghanistan and northwestern Himalayas, as well as the extinct Avestan and Old Persian – both are Iranian languages . Sanskrit belongs to the satem group of the Indo-European languages. Colonial era scholars familiar with Latin and Greek were struck by the resemblance of
7336-542: The Jain community to focus on trade, merchant, clerical, and administrative occupations to minimize arambhaja-himsa (occupational violence against all life forms). For the layperson, the teaching has been of ahimsa with pramada – that is, reducing violence through proper intention and being careful in every action on a daily basis to minimize violence to all life forms. The Jain texts, unlike most Hindu and Buddhist texts on just war, have been inconsistent. For its monastic community – sadhu and sadhvi –
7467-520: The Koran teaches the use of nonviolence. (... The) argument about nonviolence in the Holy Koran is an interpolation, not necessary for my thesis." Studying ahimsa 's history and philosophy influenced Albert Schweitzer 's principle of "reverence for life". He commended Indian traditions for their ethics of ahimsa , considering the prohibition against killing and harming "one of the greatest events in
7598-521: The Muslim rule in the form of Sultanates, and later the Mughal Empire . Sheldon Pollock characterises the decline of Sanskrit as a long-term "cultural, social, and political change". He dismisses the idea that Sanskrit declined due to "struggle with barbarous invaders", and emphasises factors such as the increasing attractiveness of vernacular language for literary expression. With the fall of Kashmir around
7729-489: The Muslim rulers. Hindu rulers such as Shivaji of the Maratha Empire , reversed the process, by re-adopting Sanskrit and re-asserting their socio-linguistic identity. After Islamic rule disintegrated in South Asia and the colonial rule era began, Sanskrit re-emerged but in the form of a "ghostly existence" in regions such as Bengal. This decline was the result of "political institutions and civic ethos" that did not support
7860-488: The Saṃskṛta language, both in its vocabulary and grammar, to the classical languages of Europe. In The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World , Mallory and Adams illustrate the resemblance with the following examples of cognate forms (with the addition of Old English for further comparison): The correspondences suggest some common root, and historical links between some of
7991-616: The South India, such as the great Vijayanagara Empire , so did Sanskrit. There were exceptions and short periods of imperial support for Sanskrit, mostly concentrated during the reign of the tolerant Mughal emperor Akbar . Muslim rulers patronized the Middle Eastern language and scripts found in Persia and Arabia, and the Indians linguistically adapted to this Persianization to gain employment with
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#17328593430698122-476: The Upanishads and Hindu Epics shifts to whether a human being can ever live his or her life without harming animal and plant life in some way, which and when plants or animal meat may be eaten, whether violence against animals causes human beings to become less compassionate, and if and how one may exert least harm to non-human life consistent with ahimsa , given the constraints of life and human needs. The Mahabharata permits hunting by warriors, but opposes it in
8253-447: The Vedic Sanskrit in these books of the Ṛg-veda "hardly presents any dialectical diversity", states Louis Renou – an Indologist known for his scholarship of the Sanskrit literature and the Ṛg-veda in particular. According to Renou, this implies that the Vedic Sanskrit language had a "set linguistic pattern" by the second half of the 2nd millennium BCE. Beyond the Ṛg-veda, the ancient literature in Vedic Sanskrit that has survived into
8384-451: The Vedic Sanskrit's bahulam framework, to respect liberty and creativity so that individual writers separated by geography or time would have the choice to express facts and their views in their own way, where tradition followed competitive forms of the Sanskrit language. The phonetic differences between Vedic Sanskrit and Classical Sanskrit, as discerned from the current state of the surviving literature, are negligible when compared to
8515-430: The Vedic literature is inconsistent, with some verses suggesting ritual slaughter and meat consumption, while others suggesting a taboo on meat-eating. Hindu texts dated to 1st millennium BCE initially mention meat as food, then evolve to suggest that only meat obtained through ritual sacrifice can be eaten, thereafter evolving to the stance that one should eat no meat because it hurts animals, with verses describing
8646-455: The alphabet, the structure of words, and its exacting grammar into a "collection of sounds, a kind of sublime musical mold" as an integral language they called Saṃskṛta . From the late Vedic period onwards, state Annette Wilke and Oliver Moebus, resonating sound and its musical foundations attracted an "exceptionally large amount of linguistic, philosophical and religious literature" in India. Sound
8777-440: The capacity to understand the old Prakrit languages such as Ardhamagadhi . A section of European scholars state that Sanskrit was never a spoken language. However, evidences shows that Sanskrit was a spoken language, essential for oral tradition that preserved the vast number of Sanskrit manuscripts from ancient India. The textual evidence in the works of Yaksa, Panini, and Patanajali affirms that Classical Sanskrit in their era
8908-518: The case of hermits who must be strictly non-violent. Sushruta Samhita , a Hindu text written in the 3rd or 4th century BCE , in Chapter XLVI suggests proper diet as a means of treating certain illnesses, and recommends various fishes and meats for different ailments and for pregnant women, and the Charaka Samhita describes meat as superior to all other kinds of food for convalescents. Across
9039-472: The central ideas in post-Vedic period. In the oldest layer of the Vedas, such as the Rigveda , ritual sacrifices of animals and cooking of meat to feed guests are mentioned. This included goat, ox, horse, and others. However, the text is not uniform in its prescriptions. Some verses praise meat as food, while other verses in the Vedas recommend "abstention from meat", in particular, "beef". According to Marvin Harris,
9170-517: The close relationship between the Indo-Iranian tongues and the Baltic and Slavic languages , vocabulary exchange with the non-Indo-European Uralic languages , and the nature of the attested Indo-European words for flora and fauna. The pre-history of Indo-Aryan languages which preceded Vedic Sanskrit is unclear and various hypotheses place it over a fairly wide limit. According to Thomas Burrow, based on
9301-559: The context of a speech or language, is found in verses 5.28.17–19 of the Ramayana . Outside the learned sphere of written Classical Sanskrit, vernacular colloquial dialects ( Prakrits ) continued to evolve. Sanskrit co-existed with numerous other Prakrit languages of ancient India. The Prakrit languages of India also have ancient roots and some Sanskrit scholars have called these Apabhramsa , literally 'spoiled'. The Vedic literature includes words whose phonetic equivalent are not found in other Indo-European languages but which are found in
9432-639: The crystallization of Classical Sanskrit. As in this period the Indo-Aryan tribes had not yet made contact with the inhabitants of the South of the subcontinent, this suggests a significant presence of Dravidian speakers in North India (the central Gangetic plain and the classical Madhyadeśa) who were instrumental in this substratal influence on Sanskrit. Extant manuscripts in Sanskrit number over 30 million, one hundred times those in Greek and Latin combined, constituting
9563-467: The detailed and sophisticated treatise then transmitted it through his students. Modern scholarship generally accepts that he knew of a form of writing, based on references to words such as Lipi ('script') and lipikara ('scribe') in section 3.2 of the Aṣṭādhyāyī . The Classical Sanskrit language formalized by Pāṇini, states Renou, is "not an impoverished language", rather it is "a controlled and
9694-467: The differences between the Vedic and Classical Sanskrit. Louis Renou published in 1956, in French, a more extensive discussion of the similarities, the differences and the evolution of the Vedic Sanskrit within the Vedic period and then to the Classical Sanskrit along with his views on the history. This work has been translated by Jagbans Balbir. The earliest known use of the word Saṃskṛta (Sanskrit), in
9825-456: The distant major ancient languages of the world. The Indo-Aryan migrations theory explains the common features shared by Sanskrit and other Indo-European languages by proposing that the original speakers of what became Sanskrit arrived in South Asia from a region of common origin, somewhere north-west of the Indus region , during the early 2nd millennium BCE. Evidence for such a theory includes
9956-483: The early medieval era, it became a language of religion and high culture , and of the political elites in some of these regions. As a result, Sanskrit had a lasting impact on the languages of South Asia, Southeast Asia and East Asia, especially in their formal and learned vocabularies. Sanskrit generally connotes several Old Indo-Aryan language varieties. The most archaic of these is the Vedic Sanskrit found in
10087-543: The first language of the respective speakers. The Sanskrit language brought Indo-Aryan speaking people together, particularly its elite scholars. Some of these scholars of Indian history regionally produced vernacularized Sanskrit to reach wider audiences, as evidenced by texts discovered in Rajasthan, Gujarat, and Maharashtra. Once the audience became familiar with the easier to understand vernacularized version of Sanskrit, those interested could graduate from colloquial Sanskrit to
10218-412: The foundation of Vyākaraṇa, a Vedānga . The Aṣṭādhyāyī was not the first description of Sanskrit grammar, but it is the earliest that has survived in full, and the culmination of a long grammatical tradition that Fortson says, is "one of the intellectual wonders of the ancient world". Pāṇini cites ten scholars on the phonological and grammatical aspects of the Sanskrit language before him, as well as
10349-452: The founder of Aikido, described his inspiration as Ahimsa. According to this interpretation of ahimsa in self-defense, one must not assume that the world is free of aggression. One must presume that some people will, out of ignorance, error, or fear, attack others or intrude into their space, physically or verbally. The aim of self-defense, suggested Ueshiba, must be to neutralize the attacker's aggression and avoid conflict. The best defense
10480-537: The gods Varuna, Mitra, Indra, and Nasatya found in the earliest layers of the Vedic literature. O Bṛhaspati, when in giving names they first set forth the beginning of Language, Their most excellent and spotless secret was laid bare through love, When the wise ones formed Language with their mind, purifying it like grain with a winnowing fan, Then friends knew friendships – an auspicious mark placed on their language. — Rigveda 10.71.1–4 Translated by Roger Woodard The Vedic Sanskrit found in
10611-506: The highest virtue by the late Vedic era (about 1000-600 BCE ). For example, hymn 10.22.25 in the Rig Veda uses the words Satya (truthfulness) and Ahimsa in a prayer to deity Indra; later, the Yajur Veda dated to be between 2500 BCE and 1500 BCE , states, "may all beings look at me with a friendly eye, may I do likewise, and may we look at each other with the eyes of
10742-431: The historic Sanskrit literary culture and the failure of new Sanskrit literature to assimilate into the changing cultural and political environment. Sheldon Pollock states that in some crucial way, "Sanskrit is dead ". After the 12th century, the Sanskrit literary works were reduced to "reinscription and restatements" of ideas already explored, and any creativity was restricted to hymns and verses. This contrasted with
10873-524: The historically accepted practice has been to "willingly sacrifice one's own life" to the attacker, to not retaliate, so that the mendicant may keep the First Great Vow of "total nonviolence". Jain literature of the 10th century CE , for example, describes a king ready for war and being given lessons about non-violence by the Jain acharya (spiritual teacher). In the 12th century CE and thereafter, in an era of violent raids, destruction of temples,
11004-459: The implementation of ahimsa . According to the Jain tradition either lacto vegetarianism or veganism is prescribed. The Jain concept of ahimsa is characterised by several aspects. Killing of animals for food is absolutely ruled out. Jains also make considerable efforts not to injure plants in everyday life as far as possible. Though they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it
11135-478: The intense change that must have occurred in the pre-Vedic period between the Proto-Indo-Aryan language and Vedic Sanskrit. The noticeable differences between the Vedic and the Classical Sanskrit include the much-expanded grammar and grammatical categories as well as the differences in the accent, the semantics and the syntax. There are also some differences between how some of the nouns and verbs end, as well as
11266-432: The largest cultural heritage that any civilization has produced prior to the invention of the printing press. — Foreword of Sanskrit Computational Linguistics (2009), Gérard Huet, Amba Kulkarni and Peter Scharf Sanskrit has been the predominant language of Hindu texts encompassing a rich tradition of philosophical and religious texts, as well as poetry, music, drama , scientific , technical and others. It
11397-432: The last resort. If war becomes necessary, its cause must be just, its purpose virtuous, its objective to restrain the wicked, its aim peace, and its method lawful. War can only be started and stopped by a legitimate authority. Weapons must be proportionate to the opponent and the aim of war, not indiscriminate tools of destruction. All strategies and weapons used in the war must be to defeat the opponent, not to cause misery to
11528-585: The leaders of various civil and political rights movements such as the American civil rights movement 's Martin Luther King Jr. and James Bevel . In Gandhi's thought, ahimsa precludes not only the act of inflicting a physical injury but also mental states like evil thoughts and hatred, and unkind behavior such as harsh words, dishonesty, and lying, all of which he saw as manifestations of violence incompatible with ahimsa . Gandhi believed ahimsa to be
11659-412: The linguistic expression and sets the standard for the Sanskrit language. Pāṇini made use of a technical metalanguage consisting of a syntax, morphology and lexicon. This metalanguage is organised according to a series of meta-rules, some of which are explicitly stated while others can be deduced. Despite differences in the analysis from that of modern linguistics, Pāṇini's work has been found valuable and
11790-503: The literary works. The Indian tradition, states Winternitz , has favored the learning and the usage of multiple languages from the ancient times. Sanskrit was a spoken language in the educated and the elite classes, but it was also a language that must have been understood in a wider circle of society because the widely popular folk epics and stories such as the Ramayana , the Mahabharata ,
11921-501: The modern age include the Samaveda , Yajurveda , Atharvaveda , along with the embedded and layered Vedic texts such as the Brahmanas , Aranyakas , and the early Upanishads . These Vedic documents reflect the dialects of Sanskrit found in the various parts of the northwestern, northern, and eastern Indian subcontinent. According to Michael Witzel, Vedic Sanskrit was a spoken language of
12052-429: The more advanced Classical Sanskrit. Rituals and the rites-of-passage ceremonies have been and continue to be the other occasions where a wide spectrum of people hear Sanskrit, and occasionally join in to speak some Sanskrit words such as namah . Classical Sanskrit is the standard register as laid out in the grammar of Pāṇini , around the fourth century BCE. Its position in the cultures of Greater India
12183-401: The most advanced analysis of linguistics until the twentieth century. Pāṇini's comprehensive and scientific theory of grammar is conventionally taken to mark the start of Classical Sanskrit. His systematic treatise inspired and made Sanskrit the preeminent Indian language of learning and literature for two millennia. It is unclear whether Pāṇini himself wrote his treatise or he orally created
12314-593: The most archaic poems of the Iranian and Greek language families, the Gathas of old Avestan and Iliad of Homer . As the Rigveda was orally transmitted by methods of memorisation of exceptional complexity, rigour and fidelity, as a single text without variant readings, its preserved archaic syntax and morphology are of vital importance in the reconstruction of the common ancestor language Proto-Indo-European . Sanskrit does not have an attested native script: from around
12445-408: The noble life as one that lives on flowers, roots, and fruits alone. The late Vedic-era literature (pre-500 BCE ) condemns all killings of men, cattle, birds, and horses, and prays to god Agni to punish those who kill. Later texts of Hinduism declare ahimsa as one of the primary virtues, declare any killing or harming any life as against dharma (moral life). Finally, the discussion in
12576-535: The numbers are thought to signify a wish to be aligned with the prestige of the language. Sanskrit has been taught in traditional gurukulas since ancient times; it is widely taught today at the secondary school level. The oldest Sanskrit college is the Benares Sanskrit College founded in 1791 during East India Company rule . Sanskrit continues to be widely used as a ceremonial and ritual language in Hindu and Buddhist hymns and chants . In Sanskrit,
12707-495: The oldest Upanishads , has the earliest evidence for the Vedic era use of the word Ahimsa in the sense familiar in Hinduism (a code of conduct). It bars violence against "all creatures" ( sarvabhuta ), and the practitioner of Ahimsa is said to escape from the cycle of rebirths (CU 8.15.1). Some scholars state that this mention may have been an influence of Jainism on Vedic Hinduism. Others scholar state that this relationship
12838-407: The opponent; for example, the use of arrows is allowed, but the use of arrows smeared with painful poison is not allowed. Warriors must use judgment in the battlefield. Cruelty to the opponent during war is forbidden. Wounded, unarmed opponent warriors must not be attacked or killed; they must be brought to your realm and given medical treatment. Children, women, and civilians must not be injured. While
12969-403: The oral transmission of the texts is reliable: they are ceremonial literature, where the exact phonetic expression and its preservation were a part of the historic tradition. However some scholars have suggested that the original Ṛg-veda differed in some fundamental ways in phonology compared to the sole surviving version available to us. In particular that retroflex consonants did not exist as
13100-431: The other." Reinöhl further states that there is a symmetric relationship between Dravidian languages like Kannada or Tamil, with Indo-Aryan languages like Bengali or Hindi, whereas the same relationship is not found for non-Indo-Aryan languages, for example, Persian or English: A sentence in a Dravidian language like Tamil or Kannada becomes ordinarily good Bengali or Hindi by substituting Bengali or Hindi equivalents for
13231-496: The phrase Ahimsa Paramo Dharma are discussed include Adi Parva , Vana Parva , and Anushasana Parva . The Bhagavad Gita , among other things, discusses the doubts and questions about appropriate response when one faces systematic violence or war. These verses develop the concepts of lawful violence in self-defence and the theories of just war . However, there is no consensus on this interpretation. Gandhi, for example, considers this debate about non-violence and lawful violence as
13362-414: The possible influence of Dravidian on Sanskrit is only one of many items of syntactic assimilation, not least among them the large repertoire of morphological modality and aspect that, once one knows to look for it, can be found everywhere in classical and postclassical Sanskrit". The main influence of Dravidian on Sanskrit is found to have been concentrated in the timespan between the late Vedic period and
13493-410: The potential injury to other life forms during one's occupation. Certain Jain texts (according to Padmannabh Jaini, a Jainism scholar) forbid people of its faith from husbandry, agriculture, and trade in animal-derived products. Some Jains abstain from farming because it inevitably entails unintentional killing or injuring of many small animals, such as worms and insects. These teachings, in part, have led
13624-439: The previous 1,500 years when "great experiments in moral and aesthetic imagination" marked the Indian scholarship using Classical Sanskrit, states Pollock. Scholars maintain that the Sanskrit language did not die, but rather only declined. Jurgen Hanneder disagrees with Pollock, finding his arguments elegant but "often arbitrary". According to Hanneder, a decline or regional absence of creative and innovative literature constitutes
13755-419: The principles of ahimsa , the concept reached an extraordinary development in the ethical philosophy of Jainism. Mahavira , the twenty-fourth and the last tirthankara of Jainism, further strengthened the idea in the 6th century BCE . About the 5th century CE , Valluvar emphasized ahimsa and moral vegetarianism as virtues for an individual, which formed the core of his teachings in
13886-480: The problems of interpretation and misunderstanding. The purifying structure of the Sanskrit language removes these imperfections. The early Sanskrit grammarian Daṇḍin states, for example, that much in the Prakrit languages is etymologically rooted in Sanskrit, but involves "loss of sounds" and corruptions that result from a "disregard of the grammar". Daṇḍin acknowledged that there are words and confusing structures in Prakrit that thrive independent of Sanskrit. This view
14017-546: The regional Prakrit languages, which makes it likely that the interaction, the sharing of words and ideas began early in the Indian history. As the Indian thought diversified and challenged earlier beliefs of Hinduism, particularly in the form of Buddhism and Jainism , the Prakrit languages such as Pali in Theravada Buddhism and Ardhamagadhi in Jainism competed with Sanskrit in the ancient times. However, states Paul Dundas , these ancient Prakrit languages had "roughly
14148-490: The relationship between various Indo-European languages, the origin of all these languages may possibly be in what is now Central or Eastern Europe, while the Indo-Iranian group possibly arose in Central Russia. The Iranian and Indo-Aryan branches separated quite early. It is the Indo-Aryan branch that moved into eastern Iran and then south into South Asia in the first half of the 2nd millennium BCE. Once in ancient India,
14279-558: The role of language, the ontological status of painting word-images through sound, and the need for rules so that it can serve as a means for a community of speakers, separated by geography or time, to share and understand profound ideas from each other. These speculations became particularly important to the Mīmāṃsā and the Nyaya schools of Hindu philosophy, and later to Vedanta and Mahayana Buddhism, states Frits Staal —a scholar of Linguistics with
14410-491: The same relationship to Sanskrit as medieval Italian does to Latin". The Indian tradition states that the Buddha and the Mahavira preferred the Prakrit language so that everyone could understand it. However, scholars such as Dundas have questioned this hypothesis. They state that there is no evidence for this and whatever evidence is available suggests that by the start of the common era, hardly anybody other than learned monks had
14541-534: The second limb, make up the code of ethical conduct in Yoga philosophy. Commentators on the Yoga Sutras II.30 emphasize that ahimsa is the most important and foundational yama of the five yamas . Vijnanabhiksu uses the analogy of an elephant to convey its importance, while Vyasa defines it as refraining from harming any living being at any time, emphasizing that all other yamas support and purify ahimsa . Ahimsa
14672-475: The self-restraint of ahimsa . In Jainism, the understanding and implementation of ahimsa is more radical, scrupulous, and comprehensive than in any other religion. Killing any living being out of passions like attachment is considered hiṃsā (to injure) and abstaining from such an act is ahimsā (noninjury). The vow of ahimsā is considered the foremost among the "five vows of Jainism". Other vows like truth ( satya ) are meant for safeguarding
14803-551: The semi-nomadic Aryans . The Vedic Sanskrit language or a closely related Indo-European variant was recognized beyond ancient India as evidenced by the " Mitanni Treaty" between the ancient Hittite and Mitanni people, carved into a rock, in a region that now includes parts of Syria and Turkey. Parts of this treaty, such as the names of the Mitanni princes and technical terms related to horse training, for reasons not understood, are in early forms of Vedic Sanskrit. The treaty also invokes
14934-428: The slaughter of agrarian communities and ascetics by Islamic armies, Jain scholars reconsidered the First Great Vow of mendicants and its parallel for the laypeople. The medieval texts of this era, such as by Jinadatta Suri, recommended both the mendicants and the laypeople to fight and kill if that would prevent greater and continued violence on humans and other life forms ( virodhi-himsa ). Such exemptions to ahimsa
15065-594: The social structures such as the role of the poet and the priests, the patronage economy, the phrasal equations, and some of the poetic metres. While there are similarities, state Jamison and Brereton, there are also differences between Vedic Sanskrit, the Old Avestan, and the Mycenaean Greek literature. For example, unlike the Sanskrit similes in the Ṛg-veda, the Old Avestan Gathas lack simile entirely, and it
15196-412: The spiritual history of humankind". However, he noted that "not-killing" and "not-harming" might be unfeasible in certain situations, like self-defense, or ethically complex, as in cases of prolonged famine. Ahimsa is imperative for practitioners of Patañjali 's eight limb Raja yoga system. It is included in the first limb and is the first of five Yamas (self restraints) which, together with
15327-405: The term Ahimsa is an important spiritual doctrine shared by Hinduism, Buddhism, and Jainism. It means 'non-injury' and 'non-killing'. It implies the total avoidance of harming any living creature by deeds, words, and thoughts. The Mahabharata , one of the epics of Hinduism, has multiple mentions of the phrase Ahimsa Paramo Dharma ( अहिंसा परमॊ धर्मः ), which literally means: non-violence
15458-531: The texts of Hinduism, there is a profusion of ideas about the virtue of ahimsa when applied to non-human life, but without a universal consensus. Alsdorf claims the debate and disagreements between supporters of vegetarian lifestyle and meat eaters was significant. Even suggested exceptions – ritual slaughter and hunting – were challenged by advocates of ahimsa . In the Mahabharata both sides present various arguments to substantiate their viewpoints. Moreover,
15589-641: The turn of the 1st-millennium CE, it has been written in various Brahmic scripts , and in the modern era most commonly in Devanagari . Sanskrit's status, function, and place in India's cultural heritage are recognized by its inclusion in the Constitution of India 's Eighth Schedule languages . However, despite attempts at revival, there are no first-language speakers of Sanskrit in India. In each of India's recent decennial censuses, several thousand citizens have reported Sanskrit to be their mother tongue, but
15720-437: The twenty-third Tirthankara lived in about the 9th century BCE . He founded the community to which Mahavira's parents belonged. Ahimsa was already part of the "Fourfold Restraint" ( Caujjama ), the vows taken by Parshva's followers. In the times of Mahavira and in the following centuries, Jains were at odds with both Buddhists and followers of the Vedic religion or Hindus, whom they accused of negligence and inconsistency in
15851-408: The variants in the usage of Sanskrit in different regions of India. The ten Vedic scholars he quotes are Āpiśali, Kaśyapa , Gārgya, Gālava, Cakravarmaṇa, Bhāradvāja , Śākaṭāyana, Śākalya, Senaka and Sphoṭāyana. In the Aṣṭādhyāyī , language is observed in a manner that has no parallel among Greek or Latin grammarians. Pāṇini's grammar, according to Renou and Filliozat, is a classic that defines
15982-564: The vernacular Prakrits. Many Sanskrit dramas indicate that the language coexisted with the vernacular Prakrits. The cities of Varanasi , Paithan , Pune and Kanchipuram were centers of classical Sanskrit learning and public debates until the arrival of the colonial era. According to Lamotte , Sanskrit became the dominant literary and inscriptional language because of its precision in communication. It was, states Lamotte, an ideal instrument for presenting ideas, and as knowledge in Sanskrit multiplied, so did its spread and influence. Sanskrit
16113-519: The virtue of ahimsa , emphasizing on moral vegetarianism and non-killing ( kollamai ). However, the Tirukkural also glorifies soldiers and their valour during war, and states that it is king's duty to punish criminals and implement "death sentence for the wicked". In 1960, H. Jay Dinshah founded the American Vegan Society (AVS), linking veganism to the concept of ahimsa . In
16244-474: The vow of ahimsā . In the practice of ahimsa , the requirements are less strict for the lay persons ( sravakas ) who have undertaken anuvrata (Smaller Vows) than for the Jain monastics who are bound by the Mahavrata "Great Vows". The statement ahimsā paramo dharmaḥ (or, "Non-injury/nonviolence/harmlessness is the supreme/ultimate/paramount/highest/absolute duty/virtue/attribute/religion")
16375-655: The war is in progress, sincere dialogue for peace must continue. Different interpretations of ancient Hindu texts have been offered in matters of self-defense. For example, Tähtinen suggests self-defense is appropriate, criminals are not protected by the rule of ahimsa , and Hindu scriptures support violence against an armed attacker. ahimsa is not meant to imply pacifism . Alternative theories of self-defense, inspired by ahimsa , build principles similar to ideas of just war. Aikido , pioneered in Japan, illustrates one such set of principles for self-defense. Morihei Ueshiba ,
16506-497: The Ṛg-veda is distinctly more archaic than other Vedic texts, and in many respects, the Rigvedic language is notably more similar to those found in the archaic texts of Old Avestan Zoroastrian Gathas and Homer's Iliad and Odyssey . According to Stephanie W. Jamison and Joel P. Brereton – Indologists known for their translation of the Ṛg-veda – the Vedic Sanskrit literature "clearly inherited" from Indo-Iranian and Indo-European times
16637-408: Was a spoken language ( bhasha ) used by the cultured and educated. Some sutras expound upon the variant forms of spoken Sanskrit versus written Sanskrit. Chinese Buddhist pilgrim Xuanzang mentioned in his memoir that official philosophical debates in India were held in Sanskrit, not in the vernacular language of that region. According to Sanskrit linguist professor Madhav Deshpande, Sanskrit
16768-427: Was a spoken language in a colloquial form by the mid-1st millennium BCE which coexisted with a more formal, grammatically correct form of literary Sanskrit. This, states Deshpande, is true for modern languages where colloquial incorrect approximations and dialects of a language are spoken and understood, along with more "refined, sophisticated and grammatically accurate" forms of the same language being found in
16899-472: Was adopted voluntarily as a vehicle of high culture, arts, and profound ideas. Pollock disagrees with Lamotte, but concurs that Sanskrit's influence grew into what he terms a "Sanskrit Cosmopolis" over a region that included all of South Asia and much of southeast Asia. The Sanskrit language cosmopolis thrived beyond India between 300 and 1300 CE. Today, it is believed that Kashmiri is the closest language to Sanskrit. Reinöhl mentions that not only have
17030-722: Was also the language of some of the oldest surviving, authoritative and much followed philosophical works of Jainism such as the Tattvartha Sutra by Umaswati . The Sanskrit language has been one of the major means for the transmission of knowledge and ideas in Asian history. Indian texts in Sanskrit were already in China by 402 CE, carried by the influential Buddhist pilgrim Faxian who translated them into Chinese by 418 CE. Xuanzang , another Chinese Buddhist pilgrim, learnt Sanskrit in India and carried 657 Sanskrit texts to China in
17161-442: Was visualized as "pervading all creation", another representation of the world itself; the "mysterious magnum" of Hindu thought. The search for perfection in thought and the goal of liberation were among the dimensions of sacred sound, and the common thread that wove all ideas and inspirations together became the quest for what the ancient Indians believed to be a perfect language, the "phonocentric episteme" of Sanskrit. Sanskrit as
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