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37-720: Anga was an ancient Indo-Aryan tribe of eastern India whose existence is attested during the Iron Age . The members of the Aṅga tribe were called the Āṅgeyas . Counted among the "sixteen great nations" in Buddhist texts like the Anguttara Nikaya , Aṅga also finds mention in the Jain Vyakhyaprajnapti 's list of ancient janapadas . Aṅga proper was located between the Champā river to
74-440: A different part of an elephant (trunk, leg, ear, etc.). All the men claimed to understand and explain the true appearance of the elephant, but could only partly succeed, due to their limited perspectives. This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception. According to
111-737: A diverse collection of peoples speaking Indo-Aryan languages in the Indian subcontinent . Historically, Aryans were the Indo-Iranian speaking pastoralists who migrated from Central Asia into South Asia and introduced the Proto-Indo-Aryan language . The early Indo-Aryan peoples were known to be closely related to the Indo-Iranian group that have resided north of the Indus River ; an evident connection in cultural, linguistic, and historical ties. Today, Indo-Aryan speakers are found south of
148-520: A lesser extent, Central Asian steppe pastoralists. South Indian Tribal Dravidians descend majorly from South Asian hunter-gatherers, and to a lesser extent Iranian hunter-gatherers. Additionally, Austroasiatic and Tibeto-Burmese speaking people contributed to the genetic make-up of South Asia. Indigenous Aryanism propagates the idea that the Indo-Aryans were indigenous to the Indian subcontinent, and that
185-506: A reason for the existence of omniscience. This concept is a well-known fact which is "we have no valid methods of knowing to deny the existence of omniscience". Hemacandra ( c. 1088 – c. 1173 ) combined Samantabhadra and Akalanka's ideas of sarvajña in his Pramanamimasa to establish the existence of omniscience. In Jain epistemology, there are two kinds of valid methods of knowledge: pratyakṣa or "direct knowledge" and parokṣa or "indirect knowledge". Kevala-jñana
222-639: Is believed to be an intrinsic quality of all souls. This quality is masked by karmic particles that surround the soul. Every soul has the potential to obtain omniscience by shedding off these karmic particles. Jain scriptures speak of twelve stages through which the soul achieves this goal. A soul who has attained kevala jnana is called a kevalin ( केवलिन् ). According to the Jains, only kevalins can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. The views of two sects of Jainism, Digambara and Śvētāmbara Jains differ on
259-450: Is considered pratyaksa . Five ways of obtaining knowledge are defined: matijñana acquired through sensory perception; srutajñana acquired through understanding of verbal and written sentences; avadhijñana , manhaparyaya jñana and kevala jñana. Jains contrast all attempts to proclaim absolute truth with Anekantavada , which can be explained through the parable of the " blind men and an elephant ". In this story, each blind man felt
296-463: Is from the forest") after being assumed to be Vindhyaketu's daughter, was brought to Vatsa to become servant of Vāsavadattā, and later married Udayana after the Āṅgeya chamberlain recognised her as once Udayana had defeated Kaliṅga. Aṅga's prosperity ended when, in the middle of the 6th century BCE, the Māgadhī crown prince Bimbisāra Śreṇika avenged his father's defeat against Aṅga by defeating and killing
333-709: The 11th–12th century, Anga region was under the control of Varman dynasty . Belava copperplate of Bhojavarman mentions that Jatavarman under the leadership of his father Vajravarman conquered Anga and established the rule of his family. Indo-Aryan peoples Pontic Steppe Caucasus East Asia Eastern Europe Northern Europe Pontic Steppe Northern/Eastern Steppe Europe South Asia Steppe Europe Caucasus India Indo-Aryans Iranians East Asia Europe East Asia Europe Indo-Aryan Iranian Indo-Aryan Iranian Others European Indo-Aryan peoples are
370-777: The BMAC, and then migrated further south into the Levant and north-western India. The migration of the Indo-Aryans was part of the larger diffusion of Indo-European languages from the Proto-Indo-European homeland at the Pontic–Caspian steppe which started in the 4th millennium BCE. The GGC , Cemetery H , Copper Hoard , OCP , and PGW cultures are candidates for cultures associated with Indo-Aryans. The Indo-Aryans were united by shared cultural norms and language, referred to as aryā 'noble'. Over the last four millennia,
407-465: The Indo-Aryan culture has evolved particularly inside India itself, but its origins are in the conflation of values and heritage of the Indo-Aryan and indigenous people groups of India. Diffusion of this culture and language took place by patron-client systems, which allowed for the absorption and acculturation of other groups into this culture, and explains
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#1732855195628444-796: The Indo-Aryans developed, are identified with the Sintashta culture (2100–1800 BCE), and the Andronovo culture , which flourished ca. 1800–1400 BCE in the steppes around the Aral Sea , present-day Kazakhstan, Turkmenistan, and Uzbekistan. The Proto-Indo-Aryan split off around 1800–1600 BCE from the Iranians, moved south through the Bactria-Margiana Culture , south of the Andronovo culture, borrowing some of their distinctive religious beliefs and practices from
481-543: The Indo-European languages spread from there to central Asia and Europe. Contemporary support for this idea is ideologically driven, and has no basis in objective data and mainstream scholarship. Kevala jnana Kevala jnana ( Sanskrit : केवल ज्ञान ) or Kevala gyana, also known as Kaivalya , means omniscience in Jainism and is roughly translated as complete understanding or supreme wisdom. Kevala jnana
518-560: The Indus, across the modern-day regions of Bangladesh , Nepal , eastern- Pakistan , Sri Lanka , Maldives and northern- India . The introduction of the Indo-Aryan languages in the Indian subcontinent was the result of a migration of Indo-Aryan people from Central Asia into the northern Indian subcontinent (modern-day Bangladesh , Bhutan , India , Nepal , Pakistan , and Sri Lanka ). These migrations started approximately 1,800 BCE, after
555-454: The Jains, only the Kevalis —omniscient beings—can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Consequently, no single, specific, human view can claim to represent absolute truth . According to Jain texts, there are fourteen stages ( gunasthana ) of spiritual development. The soul can gradually free itself, firstly from the worst, then from
592-683: The Svetambara school, elaborates the concept as all-knowing and provides details of his other qualities. Another text, the Kalpa Sūtra , gives details of Mahavira's omniscience When the Venerable Ascetic Mahavira had become a Jina and Arhat ( Arihant ), he was a Kevali, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods, men, and demons: whence they come, whither they go, whether they are born as men or animals or become gods or hell-beings ( upapada ),
629-470: The authority to define human moral values since they were "beginningless, authorless and of self-sufficient validity". In response, the Jain monk Haribhadra ( c. 8th century CE ) wrote that humans already had knowledge of everything knowable. It only had to be illuminated or uncovered. Omniscience was, according to Haribhadra, inherent to living beings. Samantabhadra was the first philosopher-monk in
666-605: The capital city of Campā being a wealthy commercial centre from where traders sailed to Suvarṇabhūmi . According to the Kathā-sarit-sāgara , the Āṅgeya city of Viṭaṅkapura was located on the shores of the sea. During the 6th century BCE, the king of Aṅga was Dadhivāhana, who was married to the Licchavika princess Padmāvatī, who was herself the daughter of the consul of the Licchavika republic, Ceṭaka . Ceṭaka's sister Trisalā
703-488: The fire on the hill is an object of inference for a distant person but is perceived directly by the one who is in its proximity. The one who perceives directly the objects of knowledge that are minute, past, and distant is the Omniscient ( sarvajña ); this way the existence of the Omniscient is truly and firmly established. Akalanka ( c. 720 –760 CE) put forward the concept of suniscita-asambhavad-badhaka-pramana as
740-693: The first woman convert to Jainism shortly after Mahāvīra attained Kevala . Under Dadhivāhana's rule, Aṅga had conquered its western neighbour, the state of Magadha , hence why the Vidhura Paṇḍita Jātaka described the Māgadhī capital of Rājagaha as a city of Aṅga. This conquest brought Aṅga in direct contact with Magadha's western neighbour Vatsa , whose king Śatānīka attacked the Āṅgeya capital of Campā out of fear of Dadhivāhana's expansionism. Dadhivāhana instead sought friendly relations with Vatsa, and he gave his daughter in marriage to Śatānīka's son, Udayana . After Śatānīka's death from dysentery at
777-444: The fundamental truth. According to both traditions, the last kevalin was a disciple of one of the eleven chief disciples of the last tirthankara , Mahāvīra ; his name is recorded as Jambuswami . It is also believed that no one after Jambuswami will have the ability to obtain kevala jnana. The claim of existence of omniscience by Jains, who deny the existence of a creator god, is a unique phenomenon. The Sutrakritanga text of
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#1732855195628814-416: The history of Indian philosophy who tried to use inference as a method to establish the existence of omniscience In his famous work, Aptamimamsa , Samantabhadra asserts: Objects that are minute (like atoms), past (like Lord Rama), and distant (like Mount Meru), being the objects of inference ( anumeya – and, therefore, also objects of knowledge – prameya ), must be perceivable directly by someone; like
851-511: The ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all the living beings in the whole world; he the Arhat (Arihant), for whom there is no secret, knew and saw all conditions of all living beings in the world.: Immediately after the death of Mahavira, his disciple Indrabhuti Gautama became a kevalin . As per the tradition, the teachings of the tirthankara were memorized and preserved over many centuries. In
888-623: The invention of the war chariot, and also brought Indo-Aryan languages into the Levant and possibly Inner Asia . Another group of Indo-Aryans migrated further westward and founded the Mitanni kingdom in northern Syria (c. 1500–1300 BC); the other group was the Vedic people. Christopher I. Beckwith suggests that the Wusun , an Indo-European Caucasoid people of Inner Asia in antiquity , were also of Indo-Aryan origin. The Proto-Indo-Iranians , from which
925-452: The less bad and finally from all kinds of karma, and manifests the innate qualities of knowledge, belief, and conduct in a more and more perfect form. The first four gunasthana are related to belief or rationality in perception. If and when the soul acquires rationality in perception, it moves on to the 4th gunasthana . Stages 5 to 14 relate to conduct. The purity in conduct determines the gunasthana from 5th stage onwards. Those who have taken
962-478: The sage, Dirghatamas, to bless him with sons. The sage is said to have begotten five sons through his wife, the queen Sudesna. The princes were named Aṅga, Vaṅga , Kaliṅga , Sumha and Pundra . The Ramayana (1.23.14) narrates the origin of name Aṅga as the place where Kamadeva was burnt to death by Siva and where his body parts ( aṅgas ) are scattered. Aṅga was first mentioned in the Atharvaveda , where it
999-481: The same time as a campaign against Vatsa was being carried out by the king Pradyota of Avanti , the latter became the overlord of Vatsa, and Udayana lived as a captive at the court of Pradyota, in Ujjenī . During Udayana's captivity, the state of Kaliṅga attacked Aṅga and took Dadhivāhana captive. It was once Pradyota had restored Udayana to his throne, after the latter's marriage to his daughter Vāsavadattā, that Udayana
1036-584: The second Upanga Agama , the Rājapraśnīya , there is a dialogue between Kesi, a disciple of Pārśva , and Payasi , a materialist king. In this dialogue, Kesi proves the existence of jiva and its ability to obtain kevala jñana to the king. The Jains have a long debate with Hindus and Buddhists regarding omniscience. Bhikkhu Dharmakirti criticized the Jain notion of omniscience in his Pramanavartika . The Hindu philosopher Kumarila argued that only Veda had
1073-422: The strong influence on other cultures with which it interacted. Genetically, most Indo-Aryan-speaking populations are descendants of a mix of Central Asian steppe pastoralists, Iranian hunter-gatherers, and, to a lesser extent, South Asian hunter-gatherers—commonly known as Ancient Ancestral South Indians (AASI). Dravidians are descendants of a mix of South Asian hunter-gatherers and Iranian hunter-gatherers, and to
1110-420: The subject of kevalins . According to Digambaras, a kevalin does not experience hunger or thirst, whereas according to Svetambaras, a kevalin has normal human needs and he travels and preaches too. Digambara Jains believe that they do not act in the normal sense of the word, that they sit motionless in padmasana , and that their bodies emit Divyadhvani, a sacred sound which is interpreted by their followers as
1147-617: The west and the Rajmahal hills to the east. However, at times, its territories did extend to the sea in the south, or included Magadha in the west. The capital of Aṅga, named Campā, was located at the confluence of the Campā and Gaṅgā rivers, and corresponds to the modern-day area of Campāpurī and Champanagar in Bhagalpur the eastern part of the Indian state of Bihār . According to the Jātaka s , Campā
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1184-537: The Āṅgeya king Brahmadatta , after which Aṅga became part of the Māgadhī empire, and Campā became the seat of a Māgadhī viceroy. During his pilgrimage there in the end of the 4th century, the Chinese monk Faxian noted the numerous Buddhist temples that still existed in Campā, transliterated Chanpo in Chinese (瞻波 pinyin : Zhānbō ; Wade–Giles : Chanpo ). The kingdom of Aṅga by then had long ceased to exist; it had been known as Yāngjiā (鴦伽) in Chinese. In
1221-576: Was a powerful kingdom at the time of the Aitareya Brāhmaṇa , which mentions the "world conquest" of one of the Āṅgeya kings. The Āṅgeya capital of Campā itself was counted until the time of the Buddha's death among the six most prominent cities of northern India, along with Rājagaha , Sāvatthī , Sāketa , Kosāmbī , and Vārāṇasī . During the Iron Age, Aṅga expanded to include Vaṅga within its borders, with
1258-400: Was able to defeat Kaliṅga and restore Dadhivāhana on the Āṅgeya throne, and Dadhivāhana's daughter Priyadarśikā was married to Udayana; according to the later play Priyadarśikā , which itself rests on historical records, the Āṅgeya chamberlain took brought her into the refuge of the forest-king Vindhyaketu, from where she was captured by Udayana's army and, given the name Āraṇyikā ("she who
1295-480: Was also called Kāla-Campā, while Puranic texts claim its ancient name was Mālinī. The other important cities within the Aṅga kingdom included Assapura ( Sanskrit : Aśvapura ) and Bhaddiya ( Sanskrit : Bhadrika ). According to the Mahabharata (I.104.53–54) and Puranic literature, Aṅga was named after Prince Anga, the founder of the kingdom, and the son of Vali, who had no sons. So, he requested
1332-619: Was connected to the Gāndhārīs , Mūjavats, and Māgadhīs . The founder of Aṅga might have been the king Aṅga Vairocana, who is mentioned in the Aitareya Brāhmaṇa as a ruler who had been consecrated by the Aryan ritual of Aindra mahābhiśeka . Vedic literature such as the Baudhāyana Dharmasūtra nevertheless listed the Āṅgeyas with peoples described as being of "mixed origin." Aṅga
1369-461: Was the mother 24th Jain Tīrthaṅkara , Mahāvīra , thus making Ceṭaka his uncle and Padmāvatī his cousin; Ceṭaka himself had become an adept of the teachings of Mahāvīra and made the Licchavika capital of Vesālī a bastion of Jainism, and the marriages of his daughters contributed to the spreading of Jainism across northern India. The daughter of Dadhivāhana and Padmāvatī, Candanā or Candrabālā, became
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