Johannes Bronkhorst: Greater Magadha. Handbook of Oriental Studies.
Journal name: Acta Orientalia
Original article title: Johannes Bronkhorst: Greater Magadha. Studies in the Culture of Early India. Handbook of Oriental Studies. Section II: India, vol. 19.
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
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Rüdiger Schmitt
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Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: Johannes Bronkhorst: Greater Magadha. Studies in the Culture of Early India. Handbook of Oriental Studies. Section II: India, vol. 19.
Year: 2008 | Doi: 10.5617/ao.7377
Copyright (license): CC BY 4.0
Summary of article contents:
Introduction
In the reviewed volume, various essays explore the diverse religious and cultural realities of Iran, especially within the context of the Baha'i faith and its Persian literary expressions, alongside a broader examination of 20th-century Islamic texts. The contributors address the use of Persian in religious discourse, the evolution of Baha'i prayers, and the interpretations of significant Baha'i literature. The collective works in this volume provide a multifaceted view of contemporary Iranian spirituality and its various manifestations throughout history.
The Culture of Greater Magadha
One of the central themes in Johannes Bronkhorst's book, "Greater Magadha," is the assertion that the culture in the eastern Ganges region prior to Patanjali (2nd century BCE) significantly diverged from mainstream Brahmanical or Vedic traditions. Bronkhorst emphasizes the belief in rebirth and the karma doctrine as pivotal elements of this "Greater Magadha" culture, which influenced the development of classical Indian culture as much as the more widely recognized Vedic traditions. The text argues that the eastern territories were home to distinct cultural practices, including unique burial customs and health practices that distinguish them from the Vedic narrative framework. Understanding the characteristics of Greater Magadha thus necessitates a reevaluation of the relationship between its emerging religions, such as Buddhism and Jainism, and the established Brahmanical traditions.
Chronological Challenges in Indian Literature
Another significant aspect of Bronkhorst's work is his critique of the established chronological frameworks for ancient Indian texts. He challenges the assumption that all Vedic literature predates Buddhism and contemporary grammarians like Panini. By presenting evidence and analyzing texts, he posits that many Vedic works were still in a transitional phase during the era of early Buddhist writings, leading to the conclusion that the development of Vedic literature and early classical Sanskrit occurred simultaneously. Bronkhorst's inquiry into the timeline of text evolution raises important questions regarding the fluidity of cultural and literary exchange in ancient India, suggesting that the journey of textual transmission was far more complex than previously thought.
Conclusion
Overall, the volume offers rich insights into the intersecting religious and cultural landscapes of Iran, while Bronkhorst's examinations shed light on underappreciated aspects of early Indian civilizations. By highlighting the diversity of belief systems and the intricate web of textual development, these works call for a nuanced understanding of religious and cultural identities in both contexts. The findings beckon further investigation into the implications of these cultural dynamics, with the potential to reshape our comprehension of historical narratives in both Iranian and Indian traditions.
FAQ section (important questions/answers):
What is the significance of using Persian instead of Arabic?
Using Persian instead of Arabic aims to open pathways to modernity, highlighting diverse cultural expressions in the Baha'i faith, as explored in various writings.
What central beliefs characterized the Greater Magadha culture?
Greater Magadha culture was marked by beliefs in reincarnation and karma, influencing religions like Buddhism and Jainism, distinct from Brahmanical culture.
How does Bronkhorst challenge existing views on Indian literature chronology?
Bronkhorst argues against the traditional chronology of Indian literature by providing evidence of younger dates, disrupting previously accepted timelines and assumptions.
What elements differentiate Buddhism from Brahmanism according to the review?
Key differences include the belief systems: Buddhism emphasizes reincarnation and karma, while Brahmanism centers on ritualistic practices and adherence to the Vedic texts.
What methodology does Bronkhorst utilize in his research?
Bronkhorst employs a comparative analysis of texts, examining various sources and critically reassessing the historical cultural developments in ancient India.
Glossary definitions and references:
Oriental and Historical glossary list for “Johannes Bronkhorst: Greater Magadha. Handbook of Oriental Studies.”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) Panini:
Panini was a renowned grammarian, and according to the text, he is known for describing a language older than the entire Vedic corpus, but younger than the earliest Vedic texts like the Rgveda, establishing his role in analyzing ancient languages.
2) Book:
[see source text or glossary: Book]
3) Patanjali:
Patanjali is noted in the text for his definition of 'aryavarta', which limited the geography of the Brahmanic-vedic culture, impacting our understanding of ancient Indian cultures including those to the east of Ganga and Yamuna.
4) Magadha:
Magadha, referred to as 'Greater Magadha' in the text, is significant for its distinct culture, which included beliefs in reincarnation and karma, distinct from the Brahmanic-vedic culture prevalent in other parts of ancient India.
5) Buddha:
Buddha, living in the region east of the Ganga-Yamuna confluence, practiced teachings influenced by the non-Brahmanic 'Greater Magadha' culture, pivotal for the emergence of Buddhism.
6) Rigveda (Rgveda, Rig-Veda, Ric-veda):
The Rgveda is identified as one of the earliest Vedic texts whose orthoepic revision was still ongoing during Panini's time, indicating its importance in the study of ancient Indian literature.
7) Baha:
[see source text or glossary: Baha]
8) Upanishad (Upanisad):
Upanisads, particularly BAU(K) and ChU, are referenced as sources that adapted the belief in reincarnation and karma from the Greater Magadha culture into Brahmanic thought.
9) Veda:
The Veda corpus, traditionally regarded as predating Buddha and Panini, is scrutinized for having texts still in flux during Panini's time, reshaping the timeline of ancient Indian literature.
10) Mahabhashya (Mahabhasya, Maha-bhashya):
Mahabhasya is a key work in which Patanjali elaborates the geographical limits of aryavarta, shedding light on the cultural boundaries of Brahmanic influence in ancient India.
11) Literature:
Literature in the context of the text refers to the vast body of Vedic and post-Vedic texts, essential in understanding the evolution and interaction of different intellectual traditions in ancient India.
12) Katyayana:
Katyayana, an ancient grammarian, is noted for his Vartikas, which comment on Panini's rules, and is referenced in the context of dating Upanisadic literature.
13) Mahavira (Maha-vira):
Mahavira, similar to Buddha, lived in the non-Brahmanic region of Magadha and his teachings are significant to understanding the independent evolution of Jainism in ancient Indian culture.
14) Religion:
Religion encompasses the different belief systems in ancient India, noting the distinctions between Brahmanic traditions and those emerging from Greater Magadha, such as Buddhism and Jainism.
15) Sanskrit:
Sanskrit, the classical language, is described as having been used side by side with late Vedic Sanskrit, contradicting the simplistic chronological schema of Vedic-Paninian-classical Sanskrit literature.
16) Samhita:
Samhita, referring to collections like the Rgveda Samhita, is discussed with regards to their compilation and the orthoepic revision process that was still incomplete during Panini's era.
17) Ganges:
Ganges is significant in the text as it demarcates the eastern boundary of Brahmanic influence during Patanjali's time, with regions beyond it having distinct cultural practices.
18) Karma (Karman):
Karma, the belief in the moral retribution of deeds, is highlighted as a central concept of the Greater Magadha culture, influencing the religious doctrines of Buddhism and Jainism.
19) Asura:
Asura is used to describe non-Vedic tribes, such as those with different burial practices in Greater Magadha, associated with figures like the divine seer Kapila.
20) India:
India serves as the geographical context in which these ancient cultural and intellectual traditions emerged and interacted, with specific emphasis on regions like Greater Magadha and aryavarta.
21) Atharvaveda (Atharva-Veda):
The Atharvaveda is identified as a later addition to the Vedic corpus, gathering as a collection much later than other Vedic texts during a time of shifting literary landscapes.
22) Yajnavalkya:
Yajnavalkya, whose teachings are recorded in BAU(K), represents a critical figure in understanding the adoption and adaptation of Greater Magadha beliefs within Brahmanic literature.
23) Mahabharata (Maha-bharata):
Mahabharata is discussed as having an initial written form that likely dates to the final centuries before the Common Era, indicating its ancient roots in Indian literary tradition.
24) Vajasaneyi:
Vajasaneyi is mentioned as a Samhita that Panini possibly knew, but not in the form it is preserved today, offering insights into the dynamic state of Vedic texts during his time.
25) Ashtadhyayi (Astadhyayi, Ashtan-adhyayi):
Astadhyayi is Panini’s foundational grammatical work, illustrating the language of a period that bridges the late Vedic and early Classical Sanskrit, significantly contributing to linguistic study.
26) Aryavarta (Arya-avarta):
Aryavarta, as defined by Patanjali, delineates the region of Brahmanic influence, emphasizing its cultural and geographical boundaries in ancient Indian civilization.
27) Vyakhyana:
Vyakhyana refers to thorough exegesis within the context of ancient texts, highlighted as part of a tradition of layered commentaries essential for understanding the complexities of Vedic literature.
28) Padapatha (Pada-patha):
Padapatha, associated with the Rgveda, denotes the word-for-word recitation method known to Panini, indicating early efforts in textual precision and phonetic clarity.
29) Prahlada:
Prahlada is an asura figure reinterpreted in later Upanisadic tradition, notably linked to the divine seer Kapila and reflective of the syncretic evolution of ancient Indian religious thought.
30) Varttika:
Varttika refers to comments and additional rules composed by Katyayana on Panini’s Astadhyayi, illustrating the evolving tradition of grammatical analysis.
31) Brahmana:
Brahmana texts are part of the Vedic corpus, reflecting ritualistic beliefs and practices, contrasting with the cultural elements of Greater Magadha.
32) Brahmin:
[see source text or glossary: Brahmin]
33) Carvaka:
Carvaka represents a materialistic school of thought opposing the otherworldly doctrines of karma and reincarnation, illustrating significant philosophical diversity in ancient India.
34) Magadhi:
Magadhi, a dialect continuing the linguistic traditions of Greater Magadha, stands as a testament to the region's distinct cultural and historical identity.
35) Adhyaya (Adhyayam):
Adhyaya denotes a chapter or section within texts like Upanisads; here, it indicates portions potentially originating from different periods, impacting textual analysis.
36) Mantra (Mamtra):
Mantra, in Vedic tradition, refers to sacred chants used in rituals, with Panini’s rules addressing their adaptation to different contexts (uha), highlighting textual practices.
37) Kapila:
Kapila, cited in the Baudhayana Dharmasutra as asura and linked to Greater Magadha, reflects the diverse religious figures influencing ancient Indian spiritual thought.
38) Sandhi (Shandhi, Samdhi):
Sandhi denotes the phonetic and morphological changes at word boundaries in Sanskrit, indicative of the evolving orthographic practices Panini engaged with.
39) Shakala (Sakala):
Sakala is the recension of the Rgveda known to Panini, contrasting with earlier forms and signifying stages in the text's orthoepic standardization.
40) Yamuna:
Yamuna, along with Ganga, demarcates the eastern boundary of Aryavarta, beyond which lies the culturally distinct Greater Magadha, as noted by Patanjali.
41) Sutras:
Sutras, like those found in the Grhya and Srauta texts, are practical guidelines, often excluding references to Greater Magadha beliefs like karma and reincarnation.
42) Sutra:
[see source text or glossary: Sutra]
43) Kalpa:
Kalpa, as cycles of time, is a concept aligned with the cyclical temporal views in Greater Magadha, contrasting with the linear time perception in Vedic tradition.
44) Ganga (Gamga, Ganga°):
Ganga, alongside Yamuna, marks the cultural and geographical boundary significant in delineating the reach of Brahmanic influence during Patanjali's time.
45) Kanda (Kamda):
Kanda refers to major sections in Vedic texts; the Yajnavalkya Kanda in the BAU(K) is considered originally independent, later merged, reflecting compositional dynamics.
46) Grihya (Grhya):
Grhya-Sutra texts, tied to domestic rituals, are noted for their lack of engagement with concepts like reincarnation and karma, integral to Greater Magadha teachings.
47) Jaina:
Jaina religion, emerging alongside Buddhism in Greater Magadha, illustrates a distinct pathway of ancient Indian spirituality, separate from Vedic orthodoxy.
48) Shari (Sari):
[see source text or glossary: Sari]
49) Rand:
[see source text or glossary: Rand]