155-397: Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Prashna Upanishad ( Sanskrit : प्रश्नोपनिषद् , IAST : Praśnopaniṣad ) is an ancient Sanskrit text, embedded inside Atharva Veda , ascribed to Pippalada sakha of Vedic scholars. It is a Mukhya (primary) Upanishad , and is listed as number 4 in
310-401: A dead language in the most common usage of the term. Pollock's notion of the "death of Sanskrit" remains in this unclear realm between academia and public opinion when he says that "most observers would agree that, in some crucial way, Sanskrit is dead." Brahman Traditional In Hinduism, Brahman ( Sanskrit : ब्रह्मन् ; IAST : Brahman ) connotes the highest universal principle,
465-429: A detailed philosophical and logical idea about the origin of life on earth and the description is one of the earliest concepts on Matter and energy. The fourth section, in contrast, contains substantial philosophy. The last two sections discuss the symbol Om and concept of Moksha . Roer as well as Weber suggest that the last two Prashnas may be spurious, later age insertion into the original Upanishad. Prashna Upanishad
620-433: 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
775-581: 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
930-643: 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
1085-454: 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
1240-479: 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
1395-546: 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
1550-635: A person associated with Brahman , and from Brahmā , the creator God in the Hindu Trinity, the Trimurti . Brahman is thus a gender-neutral concept that implies greater impersonality than masculine or feminine conceptions of the deity. Brahman is referred to as the supreme self. Puligandla states it as "the unchanging reality amidst and beyond the world", while Sinar states Brahman is a concept that "cannot be exactly defined". In Vedic Sanskrit : In later Sanskrit usage: These are distinct from: Brahman
1705-573: 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
SECTION 10
#17328632814221860-534: 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
2015-408: A school seeking knowledge about highest Brahman (Ultimate Reality). They ask sage Pippalada to explain this knowledge. He does not start providing answers for their education, but demands that they live with him ethically first, as follows: तन् ह स ऋषिरुवच भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदि विज्ञास्यामः सर्वं ह वो वक्ष्याम इति || To them then
2170-439: 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
2325-471: A single unified theory, rather they present a variety of themes with multiple possible interpretations, which flowered in post-Vedic era as premises for the diverse schools of Hinduism. Paul Deussen states that the concept of Brahman in the Upanishads expands to metaphysical , ontological and soteriological themes, such as it being the "primordial reality that creates, maintains and withdraws within it
2480-777: A view similar to Phillips, with a slightly different ordering, placing the Prashna Upanishad's chronological composition in the fifth group of ancient Upanishads, but after the Svetasvatara Upanishad. The Prashna Upanishad consists of six questions and their answers. Except the first and the last Prashna, all other sections ask multiple questions. The pupils credited with the six questions are respectively Kabandhin Katyayana, Bhargava Vaidarbhi, Kausalya Asvalayana, Sauryayanin Gargya, Saibya Satyakama and Sukesan Bharadvaja. Sage Pippalada
2635-403: Is "the indifferent aggregate of all the possibilities of emanatory or derived existences, pre-existing with Brahman", just like the possibility of a future tree pre-exists in the seed of the tree. Brahman, the ultimate reality, is both with and without attributes. In this context, Para Brahman is formless and omniscient Ishvara - the god or Paramatman and Om , where as Saguna Brahman
2790-593: Is a Vedic Sanskrit word, and it is conceptualized in Hinduism, states Paul Deussen , as the "creative principle which lies realized in the whole world". Brahman is a key concept found in the Vedas , and it is extensively discussed in the early Upanishads . The Vedas conceptualize Brahman as the Cosmic Principle. In the Upanishads, it has been variously described as Sat-cit-ānanda (truth-consciousness-bliss) and as
2945-692: 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
3100-774: Is a concept present in Vedic Samhitas , the oldest layer of the Vedas dated to the late 2nd millennium BCE. For example, The Ṛcs are limited ( parimita ), The Samans are limited, And the Yajuses are limited, But of the Word Brahman , there is no end. The concept Brahman is referred to in hundreds of hymns in the Vedic literature. The word Brahma is found in Rig veda hymns such as 2.2.10, 6.21.8, 10.72.2 and in Atharva veda hymns such as 6.122.5, 10.1.12, and 14.1.131. The concept
3255-550: Is a deep sleep state where impressions end and the mind too sleeps without impressions, and this is the complete state of mind relaxation, of body happiness. It is then when everything in a person retires into Atman-Brahman, including the matter and elements of matter, water and elements of water, light and elements of light, eye and what is visible, ear and what is audible, smell and the objects of smell, taste and objects of taste, touch and objects of touch, speech and objects of speech, sexuality and objects of its enjoyment, feet and what
SECTION 20
#17328632814223410-508: 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
3565-565: Is considered equivalent and the sole reality, the eternal, self-born, unlimited, innately free, blissful Absolute in schools of Hinduism such as the Advaita Vedanta and Yoga . Knowing one's own self is knowing the God inside oneself, and this is held as the path to knowing the ontological nature of Brahman (universal Self) as it is identical to the Atman (individual Self). The nature of Atman-Brahman
3720-682: Is credited with giving the answers. The questions are not randomly arranged, but have an embedded structure. They begin with macrocosmic questions and then proceed to increasing details of microcosmic, thus covering both universals and particulars. The six questions are about the origin, prana , origin of mind, meditation and spiritual states, nature of the syllable "Om", and the nature of the Supreme Being. Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The opening verses of Prashna Upanishad describe students who arrive at
3875-751: Is difficult to resolve because all opinions rest on scanty evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies. Olivelle states Prashna Upanishad "cannot be much older than the beginning of the common era". Mahony suggests an earlier date, placing Prashna along with Maitri and Mandukya Upanishads, as texts that probably emerged about early fourth century BCE. Phillips dates Prashna Upanishad as having been composed after Brihadaranyaka, Chandogya, Isha, Taittiriya and Aitareya, Kena Katha and Mundaka, but before Mandukya, Svetasvatara and Maitri Upanishads. Ranade posits
4030-480: Is found in older Vedic literature, such as the Brihadaranyaka Upanishad hymn II.1.19. It asserts, for example, that human body has a heart as the principal organ of Self, from where arise 101 major arteries, each major artery divides into a hundred times, which in turn subdivide into 72,000 smaller arteries, giving a total of 727,210,201 small and large arteries, and that these arteries diffuse air throughout
4185-452: 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
4340-405: Is found in various layers of the Vedic literature; for example: Aitareya Brahmana 1.18.3, Kausitaki Brahmana 6.12, Satapatha Brahmana 13.5.2.5, Taittiriya Brahmana 2.8.8.10, Jaiminiya Brahmana 1.129, Taittiriya Aranyaka 4.4.1 through 5.4.1, Vajasaneyi Samhita 22.4 through 23.25, Maitrayani Samhita 3.12.1:16.2 through 4.9.2:122.15. The concept is extensively discussed in the Upanishads embedded in
4495-507: Is he who beholds, touches, hears, smells, tastes, perceives, thinks, reasons, conceives, acts, whose essence is knowledge, the Self. His foundation and dwelling is the supreme, indestructible Self. The Prashna Upanishad answers that happiness and bliss in man is this established calm state of knowing and dwelling in the Atman, the spiritual state of truth, beauty and goodness. The Prashna Upanishad opens
4650-467: Is held in these schools, states Barbara Holdrege, to be as a pure being ( sat ), consciousness ( cit ) and full of bliss ( ananda ), and it is formless, distinctionless, nonchanging and unbounded. In theistic schools, in contrast, such as Dvaita Vedanta , the nature of Brahman is held as eternal, unlimited, innately free, blissful Absolute, while each individual's Self is held as distinct and limited which can at best come close in eternal blissful love of
4805-573: Is identical with Atman , that the Brahman is inside man—thematic quotations that are frequently cited by later schools of Hinduism and modern studies on Indian philosophies. This whole universe is Brahman . In tranquility, let one worship It, as Tajjalan (that from which he came forth, as that into which he will be dissolved, as that in which he breathes). Man is a creature of his Kratumaya (क्रतुमयः, will, purpose). Let him therefore have for himself this will, this purpose: The intelligent, whose body
Prashna Upanishad - Misplaced Pages Continue
4960-456: Is imbued with life-principle, whose form is light, whose thoughts are driven by truth, whose self is like space (invisible but ever present), from whom all works, all desires, all sensory feelings encompassing this whole world, the silent, the unconcerned, this is me, my Self, my Soul within my heart. This is my Soul in the innermost heart, greater than the earth, greater than the aerial space, greater than these worlds. This Soul, this Self of mine
5115-412: Is it that sees the dreams? (4) What is it in man that experiences happiness? (5) On what is all this founded? The Prashna Upanishad begins the answer with a simile to state the background of extant theory, before offering its own explanation. Like rays of the sun that withdraw into the disc as it sets and that disperse ever more as it rises, all gods (sensory organs) inside man withdraw and become one in
5270-399: Is manifestation or avatara of god in personified form. While Hinduism sub-schools such as Advaita Vedanta emphasize the complete equivalence of Brahman and Atman , they also expound on Brahman as saguna Brahman —the Brahman with attributes, and nirguna Brahman —the Brahman without attributes. The nirguna Brahman is the Brahman as it really is, however, the saguna Brahman
5425-590: Is moveable, hands and what is seizable, mind and the objects of mind, thought and objects of thought, reason and objects of reason, self-consciousness and objects of self-consciousness, insight and objects of illumination, life-force and object of life-force. After setting the foundation of its dream theory and deep-sleep theory, the Prashna Upanishad defines Atman as Purusha (Cosmic Self, Consciousness, Soil of all beings, Universal principle), एष हि द्रष्ट स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेऽक्षर आत्म नि संप्रतिष्ठते ॥ ९ ॥ It
5580-525: Is not an object of perception/inference (unless one is spiritually advanced, thereby it's truth becomes self-evident/intuitive) & is beyond conceptualizations. But he does note the Upanishads themselves are ultimately derived from use of the various pramanas to derive at ultimate truths (as seen in Yalnavalkya's philosophical inquires). All Vedanta schools agree on this. These teleological discussions inspired some refutations from competing philosophies about
5735-527: Is not attached to the transient, fleeting & impermanent. Hence, the person is only content with their true self and not the body or anything else. Further elaborations of Brahman as the central teleological issue are found in Shankara's commentaries of the Brahma Sutras & his Vivekachudamani . In Brihadaranyaka Upanishad 3.9.26 it mentions that the atman 'neither trembles in fear nor suffers injury' and
5890-587: Is notable for its structure and sociological insights into the education process in ancient India. In some historic Indian literature and commentaries, it is also called Shat Prasna Upanishad . Prashna (प्रश्न) literally means, in modern usage, "question, query, inquiry". In ancient and medieval era Indian texts, the word had two additional context-dependent meanings: "task, lesson" and "short section or paragraph", with former common in Vedic recitations. In Prashna Upanishad, all these contextual roots are relevant. The text consists of questions with lessons or answers, and
6045-473: Is posited as a means to realizing nirguna Brahman , but the Hinduism schools declare saguna Brahman to be a part of the ultimate nirguna Brahman The concept of the saguna Brahman , such as in the form of avatars , is considered in these schools of Hinduism to be a useful symbolism, path and tool for those who are still on their spiritual journey, but the concept is finally cast aside by the fully enlightened. Brahman , along with Self ( Atman ) are part of
6200-524: 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
6355-495: Is synonymous to the knowledge of Brahman inside the person and outside the person. Furthermore, the knowledge of Brahman leads to a sense of oneness with all existence, self-realization, indescribable joy, and moksha (freedom, bliss), because Brahman-Atman is the origin and end of all things, the universal principle behind and at source of everything that exists, consciousness that pervades everything and everyone. The theistic sub-school such as Dvaita Vedanta of Hinduism, starts with
Prashna Upanishad - Misplaced Pages Continue
6510-479: 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,
6665-482: Is that Brahman. Paul Deussen notes that teachings similar to above on Brahman , re-appeared centuries later in the words of the 3rd century CE Neoplatonic Roman philosopher Plotinus in Enneades 5.1.2. The concept Brahman has a lot of undertones of meaning and is difficult to understand. It has relevance in metaphysics , ontology , axiology ( ethics & aesthetics ), teleology and soteriology . Brahman
6820-482: Is the cause of Brahman? Why were we born? By what do we live? On what are we established? Governed by whom, O you who know Brahman, do we live in pleasure and in pain, each in our respective situation? According to the Upanishads, the main purpose/meaning of anything or everything can be explained or achieved/understood only through the realization of the Brahman. The apparent purpose of everything can be grasped by obtaining
6975-597: Is the key metaphysical concept in various schools of Hindu philosophy. It is the theme in its diverse discussions to the two central questions of metaphysics : what is ultimately real, and are there principles applying to everything that is real? Brahman is the ultimate "eternally, constant" reality, while the observed universe is a different kind of reality but one which is "temporary, changing" Maya in various orthodox Hindu schools. Maya pre-exists and co-exists with Brahman —the Ultimate Reality, The Highest Universal,
7130-580: 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
7285-424: Is the sole, ultimate reality. The predominant teaching in the Upanishads is the spiritual identity of Self within each human being, with the Self of every other human being and living being, as well as with the supreme, ultimate reality Brahman . In the metaphysics of the major schools of Hinduism, Maya is perceived reality, one that does not reveal the hidden principles, the true reality—the Brahman . Maya
7440-542: Is the spirit, matter is the moon. The sun ascends to the highest, alone in splendor, warming us and serving as the spirit of all creatures. He is Aditya, illuminates everything, as stated in the first Prashna, and has two paths - the northern and the southern. Those who desire offspring follow the guidance of sun's southern path, while those who seek the Self take the northern path, one of knowledge, brahmacharya , tapas and sraddha . The first chapter includes several symbolic mythological assertions. For example, it states that
7595-462: Is to assume it evil, liberation is to know its eternal, expansive, pristine, happy and good nature. The axiological premises in the Hindu thought and Indian philosophies in general, states Nikam, is to elevate the individual, exalting the innate potential of man, where the reality of his being is the objective reality of the universe. The Upanishads of Hinduism, summarizes Nikam, hold that the individual has
7750-406: Is unconscious, Brahman-Atman is conscious. Maya is the literal and the effect, Brahman is the figurative Upādāna —the principle and the cause. Maya is born, changes, evolves, dies with time, from circumstances, due to invisible principles of nature. Atman- Brahman is eternal, unchanging, invisible principle, unaffected absolute and resplendent consciousness. Maya concept, states Archibald Gough,
7905-526: 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
SECTION 50
#17328632814228060-413: The Advaita Vedanta , the substance of Brahman is identical to the substance of Atman, is everywhere and inside each living being, and there is connected spiritual oneness in all existence. Sanskrit (ब्रह्मन्) Brahman (an n -stem, nominative bráhma , from a root bṛh - "to swell, expand, grow, enlarge") is a neuter noun to be distinguished from the masculine brahmán —denoting
8215-425: The Atman (Self) is born this life. Life enters the body, states the Prashna Upanishad, by the act of mind. It governs the body by delegating work to other organs, sage Pippalada continues in verse 3.4, each specialized to do its own work independent of the other powers, just like a king commands his ministers to govern functions in the villages in his kingdom. The Upanishad then enumerates a theory of human body that
8370-576: The Brahman (therein viewed as the Godhead). Other schools of Hinduism have their own ontological premises relating to Brahman , reality and nature of existence. Vaisheshika school of Hinduism, for example, holds a substantial, realist ontology. The Carvaka school denied Brahman and Atman , and held a materialist ontology. Brahman and Atman are key concepts to Hindu theories of axiology : ethics and aesthetics. Ananda (bliss), state Michael Myers and other scholars, has axiological importance to
8525-457: The Brahman , as the Brahman is referred to that when known, all things become known. "What is that my lord, by which being known, all of this becomes known?" Angiras told him, "Two types of knowledge a man should learn, those who know Brahman tell us — the higher and the lower. The lower of the two consists of the Rgveda, Yajurveda, Samaveda (...), whereas, the higher is that by which one grasps
8680-568: 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
8835-613: 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
8990-499: The Isha Upanishad 6-7 too talks about suffering as non-existent when one becomes the Brahman as they see the self in all beings and all beings in the self. The famous Advaita Vedanta commentator Shankara noted that Sabda Pramana (scriptural epistemology) & anubhava (personal experience) is the ultimate & only source of knowing/learning the Brahman, and that its purpose or existence cannot be verified independently because it
9145-789: The Muktika canon of 108 Upanishads of Hinduism. The Prashna Upanishad contains six Prashna (questions), with each chapter discussing the answers. The chapters end with the phrase, prasnaprativakanam , which literally means, "thus ends the answer to the question". In some manuscripts discovered in India, the Upanishad is divided into three Adhyayas (chapters) with a total of six Kandikas (कण्डिका, short sections). The first three questions are profound metaphysical questions but, states Eduard Roer, do not contain any defined, philosophical answers, are mostly embellished mythology and symbolism.The first question gives
9300-744: 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
9455-532: 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 ,
SECTION 60
#17328632814229610-472: The Rishi (sage) said: Dwell with me a year, with Tapas , with Brahmacharya , with Sraddha (faith), Then ask what questions you will, If we know, we will tell you all. This preface is significant, states Johnston, as it reflects the Vedic era belief that a student's nature and mind must first show a commitment, aspiration, and moral purity before knowledge is shared. Secondly, the method of first question by
9765-526: 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
9920-475: The Ultimate Reality of the universe . In major schools of Hindu philosophy , it is the non-physical, efficient, formal and final cause of all that exists. It is the pervasive, infinite, eternal truth, consciousness and bliss which does not change, yet is the cause of all changes. Brahman as a metaphysical concept refers to the single binding unity behind diversity in all that exists. Brahman
10075-406: 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
10230-500: 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
10385-486: The "truth", the "reality", the "absolute", the "bliss" ( ananda ). According to Radhakrishnan , the sages of the Upanishads teach Brahman as the ultimate essence of material phenomena that cannot be seen or heard, but whose nature can be known through the development of self-knowledge ( atma jnana ). The Upanishads contain several mahā-vākyas or "Great Sayings" on the concept of Brahman : The Upanishad discuss
10540-477: The "universe within each living being and the universe outside", the "essence and everything innate in all that exists inside, outside and everywhere". Gavin Flood summarizes the concept of Brahman in the Upanishads to be the "essence, the smallest particle of the cosmos and the infinite universe", the "essence of all things which cannot be seen, though it can be experienced", the "Self within each person, each being",
10695-414: 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
10850-521: 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
11005-425: 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
11160-776: The Cosmic Principles. In addition to the concept of Brahman , Hindu metaphysics includes the concept of Atman —or Self, which is also considered ultimately real. The various schools of Hinduism, particularly the dual and non-dual schools, differ on the nature of Atman, whether it is distinct from Brahman , or same as Brahman . Those that consider Brahman and Atman as distinct are theistic, and Dvaita Vedanta and later Nyaya schools illustrate this premise. Those that consider Brahman and Atman as same are monist or pantheistic, and Advaita Vedanta , later Samkhya and Yoga schools illustrate this metaphysical premise. In schools that equate Brahman with Atman , Brahman
11315-521: 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
11470-513: 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
11625-469: 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
11780-507: 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
11935-521: 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
12090-489: 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
12245-468: The Prashna Upanishad states that Prana (breath, spirit) is the most essential and powerful of all, because without it all other deities cannot survive in a creature, they exist only when Prana is present. The deities manifest their power because of and in honor of Prana . The spirit manifests itself in nature as well as life, as Agni (fire), as sun, as air, as space, as wind, as that which has form and as that which does not have form. The third Prashna of
12400-488: 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
12555-616: 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
12710-475: The Upanishad asks six questions: (1) Whence is life born? (2) when born, how does it come into the body? (3) when it has entered the body, how does it abide? (4) how does it go out of the body? (5) how does life interface its relation with nature and senses? (6) how does life interface with Self? Sage Pippalada states that these questions are difficult, and given the student's past curiosities about Brahman, he explains it as follows, आत्मन एष प्राणो जायते From
12865-422: The Upanishad focus on cause and effect of the transient, empirical, manifested world, remarks Eduard Roer. The fourth through sixth Prasna of the Upanishad focus on the nature of Self, that which is unchanging and independent of cause, of proof, and is self-evident. The fourth Prashna lists five questions: (1) What sleeps in man? (2) What is awake therein (when he sleeps)? (3) Which Deva (god, deity, organ) in man
13020-513: The Vedas (see next section), and also mentioned in the vedāṅga (the limbs of Vedas) such as the Srauta sutra 1.12.12 and Paraskara Gryhasutra 3.2.10 through 3.4.5. Jan Gonda states that the diverse reference of Brahman in the Vedic literature, starting with Rigveda Samhitas, convey "different senses or different shades of meaning". There is no one single word in modern Western languages that can render
13175-447: 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
13330-451: 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
13485-573: The Vedic practice of describing sun as having six seasons, in contrast to five seasons for earth. The first section ends with verses 1.15 and 1.16 asserting that ethical living is necessary to realize the Atman-Brahman: Satya (truthfulness), Brahmacharya (chastity, celibacy if unmarried, fidelity if married), Tapas (austerity, meditation, perseverance), no Anrta (अनृत, falsehood, lying, deception, cheating) no Jihma (जिह्म, moral crookedness, ethical obliqueness with an intent to not do
13640-407: 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
13795-600: The answer is the implicit admission by the teacher with "if we know", that he may not know the answer, and thus acknowledging a sense of skepticism and humility into the process of learning. A year later, sage Pippalada is asked the first question, "whence are living beings created?" In verse 1.4 of Prashna Upanishad, the sage's answer is stated: Prajapati performed Tapas (heat, meditative penance, austerity) and created two principles , Rayi (matter, feminine), and Prana (spirit, masculine), thinking that "these together will couple to produce for me creatures in many ways". The sun
13950-494: The body. It is this life-breath which interfaces Self to all organs and life in human body, states the Upanishad. The third Prashna uses symbolic phrases, relying on more ancient texts. It states, in verse 3.5 for example, that "seven lights" depend on air circulated by arteries in order to function, which is a phrase which means "two eyes, two ears, two nostrils and mouth". Its answers to metaphysical questions are physiological, rather than philosophical. The first three Prashnas of
14105-440: 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
14260-517: 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
14415-511: The concept Brahman is discussed in the Vedas along four major themes: as the Word or verses ( Sabdabrahman ), as Knowledge embodied in Creator Principle, as Creation itself, and a Corpus of traditions. Hananya Goodman states that the Vedas conceptualize Brahman as the Cosmic Principles underlying all that exists. Gavin Flood states that the Vedic era witnessed a process of abstraction, where
14570-448: The concept of Brahman evolved and expanded from the power of sound, words and rituals to the "essence of the universe", the "deeper foundation of all phenomena", the "essence of the self ( Atman , Self)", and the deeper "truth of a person beyond apparent difference". The central concern of all Upanishads is to discover the relations between ritual, cosmic realities (including gods), and the human body/person. The texts do not present
14725-643: The concept of Brahman , as the universal inner harmony. Some scholars equate Brahman with the highest value, in an axiological sense. The axiological concepts of Brahman and Atman is central to Hindu theory of values. A statement such as 'I am Brahman', states Shaw, means 'I am related to everything', and this is the underlying premise for compassion for others in Hinduism, for each individual's welfare, peace, or happiness depends on others, including other beings and nature at large, and vice versa. Tietge states that even in non-dual schools of Hinduism where Brahman and Atman are treated ontologically equivalent,
14880-609: 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
15035-413: The context of answer that follows, to reflect the extant belief that deities express themselves in human beings and creatures through sensory organs and capabilities. The second significant aspect of the question is its structural construct, wherein the teacher is called Bhagavan , reflecting the Vedic culture of veneration and respect for teachers. The Upanishad thus suggests multiple contextual meanings of
15190-639: 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
15345-467: 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
15500-467: 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
15655-456: 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
15810-483: 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
15965-405: The eye of the world, and knowledge, the foundation. Brahman is knowing. One of the main reasons why Brahman should be realized is because it removes suffering from a person's life. Following on Advaita Vedanta tradition, this is because the person has the ability and knowledge to discriminate between the unchanging (Purusha; Atman-Brahman) and the ever-changing ( Prakriti ; maya) and so the person
16120-629: The fifth section with the question: if a human being sincerely meditated on the symbol " Om " ( Aum ) until his death, what would he obtain by it? The section then asserts that one meditates to know "Self" (Atman-Brahman), then metaphorically presents the different levels of meditation, the levels of knowledge gained, and the consequent effect on the person of such meditation in this and after life. Sanskrit language Sanskrit ( / ˈ s æ n s k r ɪ t / ; attributively 𑀲𑀁𑀲𑁆𑀓𑀾𑀢𑀁 , संस्कृत- , saṃskṛta- ; nominally संस्कृतम् , saṃskṛtam , IPA: [ˈsɐ̃skr̩tɐm] )
16275-543: 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
16430-412: 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
16585-537: 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
16740-401: The highest Deva named Manas (mind) when he sleeps. Other people say, asserts the Upanishad, gods that reside inside man, other than the deity of mind, cease from work in this state of sleep, and in this state, the essence of a person, his Self sleeps. The Fourth Prashna of the Upanishad, thereafter presents "five fire" theory, pointing out that Prana (breath, life-force) does not sleep, that
16895-431: 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
17050-459: The imperishable (Brahman)." Elsewhere in the Upanishads, the relationship between Brahman & all knowledge is established, such that any questions of apparent purpose/teleology are resolved when the Brahman is ultimately known. This is found in the Aitareya Upanishad 3.3 and Brihadaranyaka Upanishad 4.4.17. Knowledge is the eye of all that, and on knowledge it is founded. Knowledge is
17205-478: 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
17360-432: 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
17515-412: 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
17670-503: 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 ,
17825-572: The metaphysical concept of Brahman in many ways, such as the Śāṇḍilya doctrine in Chapter 3 of the Chandogya Upanishad, among of the oldest Upanishadic texts. The Śāṇḍilya doctrine on Brahman is not unique to Chandogya Upanishad, but found in other ancient texts such as the Satapatha Brahmana in section 10.6.3. It asserts that Atman (the inner essence, Self inside man) exists, the Brahman
17980-436: The mind sacrifices food stored in the body with air provided by breath in order to serve the mind. Dream is a form of enjoyment for the mind, where it reconfigures and experiences again, in new ways, what it has seen before, either recently or in past, either this life or another birth, whether true or untrue (Shaccha-Ashaccha, सच्चासच्च), whether heard or unheard, whether pleasant or unpleasant. In dream, mind beholds all. There
18135-501: 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
18290-429: 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
18445-401: 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
18600-593: 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
18755-535: 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,
18910-447: The ontological premises of Indian philosophy. Different schools of Indian philosophy have held widely dissimilar ontologies. Buddhism and Carvaka school of Hinduism deny that there exists anything called "a Self" (individual Atman or Brahman in the cosmic sense), while the orthodox schools of Hinduism, Jainism and Ajivikas hold that there exists "a Self". Brahman as well the Atman in every human being (and living being)
19065-403: 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
19220-452: The origin/purpose of Brahman & avidya (ignorance) and the relationship between the two, leading to variant schools like Kashmiri Shaivism & others. The orthodox schools of Hinduism, particularly Vedanta, Samkhya and Yoga schools, focus on the concept of Brahman and Atman in their discussion of moksha . The Advaita Vedanta holds there is no being/non-being distinction between Atman and Brahman. The knowledge of Atman (Self-knowledge)
19375-431: 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
19530-498: The perfect, timeless unification of one's Self with the Brahman , the Self of everyone, everything and all eternity, wherein the pinnacle of human experience is not dependent on an afterlife, but pure consciousness in the present life itself. It does not assume that an individual is weak nor does it presume that he is inherently evil, but the opposite: human Self and its nature is held as fundamentally unqualified, faultless, beautiful, blissful, ethical, compassionate and good. Ignorance
19685-414: 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
19840-439: 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
19995-480: 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
20150-596: 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
20305-490: 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,
20460-425: The right thing), and no Maya (माया, dissimulation, delusion, guile). The second Prashna starts with three questions, "how many Deva (gods, deities, powers) uphold a living being? how many manifest their power thus? and who is the best?". The question is significant because it explicitly expresses gods to be residing in each living being and in nature, to support life. This is widely interpreted by scholars, given
20615-558: 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
20770-572: The same essence and reality as the objective universe, and this essence is the finest essence; the individual Self is the universal Self, and Atman is the same reality and the same aesthetics as the Brahman . Brahman and Atman are very important teleological concepts. Teleology deals with the apparent purpose, principle, or goal of something. In the first chapter of the Shvetashvatara Upanishad , these questions are addressed. It says: "People who make inquiries about brahman say: What
20925-451: The same premises, but adds the premise that individual Self and Brahman are distinct, and thereby reaches entirely different conclusions where Brahman is conceptualized in a manner similar to God in other major world religions. The theistic schools assert that moksha is the loving, eternal union or nearness of one's Self with the distinct and separate Brahman ( Vishnu , Shiva or equivalent henotheism). Brahman, in these sub-schools of Hinduism
21080-491: 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
21235-562: The sections within the Upanishad are also called prashna . The Prashna Upanishad was probably composed in the second half of 1st millennium BCE, likely after other Atharva Veda texts such as the Mundaka Upanishad , but the precise chronology of Prasna Upanishad is unclear and contested. The Mundaka Upanishad, for example, writes Patrick Olivelle , is rather later era ancient Upanishad and is, in all probability, post-Buddhist. The chronology of Prasna Upanishad, and other ancient India texts,
21390-551: 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
21545-594: 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
21700-577: The student and then answer is significant, according to Johnston, as it reflects an interactive style where the student has worked out the question for himself before he is provided an answer, in contrast to a lecture style where the teacher provides the questions and answers regardless of whether the student understands either. The three ethical precepts emphasized in this verse of Prashna Upanishad are Tapas (austerity, perseverance, fervour), Brahmacharya (chastity, self-discipline) and Sraddha (faith, purity, calmness of mind). The second interesting part of
21855-419: The sun is ultimately the giver of rain and races in sky in the "chariot with seven wheels and six spokes". This symbolism is also found in more ancient Vedic literature, and the seven wheels represents half years, seasons, months, half months, days, nights, and muhurtas (मुहूर्त, a Vedic era division of time equaling 48 minutes and one muhurta was asserted to be 1/30 of a day). The six spoke symbolism refers to
22010-457: The theory of values emphasizes individual agent and ethics. In these schools of Hinduism, states Tietge, the theory of action are derived from and centered in compassion for the other, and not egotistical concern for the self. The axiological theory of values emerges implicitly from the concepts of Brahman and Atman , states Bauer. The aesthetics of human experience and ethics are one consequence of self-knowledge in Hinduism, one resulting from
22165-641: 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
22320-443: The unchanging, permanent, Highest Reality. Brahman is discussed in Hindu texts with the concept of Atman ( Sanskrit : आत्मन् , 'Self'), personal , impersonal or Para Brahman , or in various combinations of these qualities depending on the philosophical school. In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (Self) in each being. In non-dual schools such as
22475-416: The universe", the "principle of the world", the " absolute ", the "general, universal", the "cosmic principle", the "ultimate that is the cause of everything including all gods", the "divine being, Lord, distinct God, or God within oneself", the "knowledge", the "Self, sense of self of each human being that is fearless, luminuous, exalted and blissful", the "essence of liberation, of spiritual freedom",
22630-408: 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
22785-429: The various shades of meaning of the word Brahman in the Vedic literature, according to Jan Gonda. In verses considered as the most ancient, the Vedic idea of Brahman is the "power immanent in the sound, words, verses and formulas of Vedas". However, states Gonda, the verses suggest that this ancient meaning was never the only meaning, and the concept evolved and expanded in ancient India. Barbara Holdrege states that
22940-564: 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
23095-415: The word Bhagavan . Such use of the term Bhagavan for teacher is repeated elsewhere, such as in the opening lines and verse 4.1 of the Prashna Upanishad, as well as in other Upanishads such as in verse 1.1.3 of the Mundaka Upanishad . Sage Pippalada opens the answers to the three questions by listing five gross elements, five senses and five organs of action as expression of deities. In verses 2.3 and 2.4,
23250-497: 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
23405-408: 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
23560-427: 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
23715-472: 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
23870-722: 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
24025-442: 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
#421578