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77-619: The word Dvija is neither found in any Vedas and Upanishads , nor is it found in any Vedanga literature such as the Shrauta-sutras or Grihya-sutras. The word scarcely appears in Dharmasutras literature. Increasing mentions of it appear in Dharmasastras text of mid to late 1st-millennium CE texts. The presence of the word Dvija is a marker that the text is likely a medieval era Indian text. "Dvija" means "twice-born":

154-538: A Mimamsa scholar, "thinks of the Veda as something to be trained and mastered to be put into practical ritual use", noticing that "it is not the meaning of the mantras that is most essential [...] but rather the perfect mastering of their sound form." According to Galewicz, Sayana saw the purpose ( artha ) of the Veda as the " artha of carrying out sacrifice", giving precedence to the Yajurveda . For Sayana, whether

231-464: A common noun means "knowledge". The term in some contexts, such as hymn 10.93.11 of the Rigveda , means "obtaining or finding wealth, property", while in some others it means "a bunch of grass together" as in a broom or for ritual fire . The term "Vedic texts" is used in two distinct meanings: The corpus of Vedic Sanskrit texts includes: While production of Brahmanas and Aranyakas ceased with

308-650: A conflicting view of whether access to guru and education was limited to men and to certain varna (social classes or castes). The Vedas and the Upanishads never mention any restrictions based either on gender or on varna . The Upanishads assert that one's birth does not determine one's eligibility for spiritual knowledge, only one's effort and sincerity matters. Some Dharmasutras and Dharmasastras, such as Paraskara Grhyasutra, Gautama Smriti and Yajnavalkya Smriti, state all four varnas are eligible to all fields of knowledge; while verses of Manusmriti state that Vedic study

385-593: A non-dvija child may also be inducted into the Dvija category, if he wishes to pursue the duties associated with these varnas. The initiation ceremony (upanayana) invests the male initiates with a sacred thread, a loop worn next to the skin over the left shoulder and across the right hip. This Dvija-ceremony was recommended in medieval era texts for the Brahmins (priests and teachers), Kshatriyas (warriors), and Vaishyas (merchants) before they began their schools. In contrast,

462-622: A number of older Veda manuscripts in Nepal that are dated from the 11th century onwards. The Vedas, Vedic rituals and its ancillary sciences called the Vedangas , were part of the curriculum at ancient universities such as at Taxila , Nalanda and Vikramashila . According to Deshpande, "the tradition of the Sanskrit grammarians also contributed significantly to the preservation and interpretation of Vedic texts." Yāska (4th c. BCE ) wrote

539-537: A painting by a Kishangarh school artist. Her books include Grundzüge der Indischen Kunst (Principles of Indian Art; 1924; her first book), The Hindu Temple vols. 1 & 2 (1946; re-printed and in global circulation), The Art of India: Traditions of Indian Sculpture, Painting And Architecture (1954), and the encyclopedic The Presence of Siva (1981). She was a friend of the ballerina, designer, actress, and collector Natacha Rambova . Barbara Stoler Miller and Wayne E. Begley were among her students. Prof. Kramrisch

616-511: A particular area, or kingdom. Each school followed its own canon. Multiple recensions (revisions) are known for each of the Vedas. Thus, states Witzel as well as Renou, in the 2nd millennium BCE, there was likely no canon of one broadly accepted Vedic texts, no Vedic “Scripture”, but only a canon of various texts accepted by each school. Some of these texts have survived, most lost or yet to be found. Rigveda that survives in modern times, for example,

693-875: A region spanning the Indian subcontinent, Persia and the European area, and some greater details are found in the Vedic era texts such as the Grhya Sūtras. Only one version of the Rigveda is known to have survived into the modern era. Several different versions of the Sama Veda and the Atharva Veda are known, and many different versions of the Yajur Veda have been found in different parts of South Asia. The texts of

770-441: A single god , agnosticism , and monistic beliefs where "there is an absolute reality that goes beyond the gods and that includes or transcends everything that exists." Indra , Agni , and Yama were popular subjects of worship by polytheist organizations. Each of the four Vedas were shared by the numerous schools, but revised, interpolated and adapted locally, in and after the Vedic period, giving rise to various recensions of

847-619: A university delegation to give three lectures at Oxford. Rabindranath Tagore heard her speak and invited her to come to India and teach at the Visva-Bharati University in Santiniketan in 1922. She was appointed professor of Indian art at the University of Calcutta in 1924. In same year she discovered Badami cave temples. She taught In kala Bhawan until 1950. In 1924 her first monograph Principles of Indian Art

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924-468: Is attested to by the preservation of the most ancient Indian religious text, the Rigveda , as redacted into a single text during the Brahmana period, without any variant readings within that school. The Vedas were orally transmitted by memorization, and were written down only after 500 BCE, All printed editions of the Vedas that survive in the modern times are likely the version existing in about

1001-477: Is available only to men of three varnas, unavailable to Shudra and women. The Brahmanical centres of learning were open to all the Dvija castes, states Romila Thapar, and they "appear to have attracted mainly the Brahmin students". The Dvija restrictions may be theoretical, because most students learnt their economically useful skills through apprenticeship within their family or at guilds. Other scholars also treat

1078-637: Is derived from the root vid- "to know". This is reconstructed as being derived from the Proto-Indo-European root *weyd- , meaning "see" or "know". The noun is from Proto-Indo-European *weydos , cognate to Greek (ϝ)εἶδος "aspect", "form" . This is not to be confused with the homonymous 1st and 3rd person singular perfect tense véda , cognate to Greek (ϝ)οἶδα ( (w)oida ) "I know". Root cognates are Greek ἰδέα , English wit , Latin videō "I see", Russian ве́дать ( védat' ) "to know", etc. The Sanskrit term veda as

1155-439: Is followed by artha - bodha , perception of their meaning." Mukherjee explains that the Vedic knowledge was first perceived by the rishis and munis . Only the perfect language of the Vedas, as in contrast to ordinary speech, can reveal these truths, which were preserved by committing them to memory. According to Mukherjee, while these truths are imparted to the student by the memorized texts, "the realization of Truth " and

1232-465: Is in only one extremely well preserved school of Śåkalya, from a region called Videha , in modern north Bihar , south of Nepal . The Vedic canon in its entirety consists of texts from all the various Vedic schools taken together. There were Vedic schools that believed in polytheism in which numerous gods had different natural functions, henotheistic beliefs where only one god was worshipped but others were thought to exist, monotheistic beliefs in

1309-514: Is remembered"). This indigenous system of categorization was adopted by Max Müller and, while it is subject to some debate, it is still widely used. As Axel Michaels explains: These classifications are often not tenable for linguistic and formal reasons: There is not only one collection at any one time, but rather several handed down in separate Vedic schools; Upanişads [...] are sometimes not to be distinguished from Āraṇyakas [...]; Brāhmaṇas contain older strata of language attributed to

1386-533: Is the Vedic period itself, where incipient lists divide the Vedic texts into three (trayī) or four branches: Rig, Yajur, Sama and Atharva. Each Veda has been subclassified into four major text types – the Samhitas (mantras and benedictions), the Aranyakas (text on rituals, ceremonies such as newborn baby's rites of passage, coming of age, marriages, retirement and cremation, sacrifices and symbolic sacrifices),

1463-409: Is the oldest extant Indic text. It is a collection of 1,028 Vedic Sanskrit hymns and 10,600 verses in all, organized into ten books (Sanskrit: mandalas ). The hymns are dedicated to Rigvedic deities . Stella Kramrisch Stella Kramrisch (May 29, 1896 – August 31, 1993) was an American pioneering art historian and curator who was the leading specialist on Indian art for most of

1540-481: The Saṃhitās ; there are various dialects and locally prominent traditions of the Vedic schools. Nevertheless, it is advisable to stick to the division adopted by Max Müller because it follows the Indian tradition, conveys the historical sequence fairly accurately, and underlies the current editions, translations, and monographs on Vedic literature." Among the widely known śrutis include the Vedas and their embedded texts –

1617-527: The Nirukta , which reflects the concerns about the loss of meaning of the mantras, while Pāṇinis (4th c. BCE) Aṣṭādhyāyī is the most important surviving text of the Vyākaraṇa traditions. Mimamsa scholar Sayanas (14th c. CE) major Vedartha Prakasha is a rare commentary on the Vedas, which is also referred to by contemporary scholars. Yaska and Sayana, reflecting an ancient understanding, state that

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1694-513: The Aranyakas (text on rituals, ceremonies, sacrifices and symbolic-sacrifices), and the Upanishads (texts discussing meditation , philosophy and spiritual knowledge). Some scholars add a fifth category – the Upāsanās (worship). The texts of the Upanishads discuss ideas akin to the heterodox sramana traditions. The Samhitas and Brahmanas describe daily rituals and are generally meant for

1771-822: The Brahmacharya and Gr̥hastha stages of the Chaturashrama system, while the Aranyakas and Upanishads are meant for the Vānaprastha and Sannyasa stages, respectively. Vedas are śruti ("what is heard"), distinguishing them from other religious texts, which are called smr̥ti ("what is remembered"). Hindus consider the Vedas to be apauruṣeya , which means "not of a man, superhuman" and "impersonal, authorless", revelations of sacred sounds and texts heard by ancient sages after intense meditation. The Vedas have been orally transmitted since

1848-550: The Brahmanas (commentaries on rituals, ceremonies and sacrifices), and the Upanishads (text discussing meditation, philosophy and spiritual knowledge). The Upasanas (short ritual worship-related sections) are considered by some scholars as the fifth part. Witzel notes that the rituals, rites and ceremonies described in these ancient texts reconstruct to a large degree the Indo-European marriage rituals observed in

1925-657: The Courtauld Institute , London (1937–1940). From 1950, she was professor at the University of Pennsylvania in the Department of South Asia Regional Studies, where she had been recruited by W. Norman Brown , in addition to being a prominent curator at the Philadelphia Museum of Art . Stella Kramrisch was born on May 29, 1896, in Nikolsburg, Austria (now Mikulov , Czech Republic). She

2002-516: The Samhitas , the Upanishads , the Brahmanas and the Aranyakas . The well-known smṛtis include Bhagavad Gita , Bhagavata Purana and the epics Ramayana and Mahabharata , amongst others. Hindus consider the Vedas to be apauruṣeyā , which means "not of a man, superhuman" and "impersonal, authorless". The Vedas, for orthodox Indian theologians, are considered revelations seen by ancient sages after intense meditation, and texts that have been more carefully preserved since ancient times. In

2079-469: The Vyakarana , Shiksha , Nirukta , Chandas , Shrauta-sutras or Grihya-sutras. Words such as Dvijanman appear in chapter 1.60 of Rigveda, but the context is not human beings, but "fire" once born in the heaven and then brought and born again on the earth. The term is missing in all theological and rituals-related text preceding the 2nd-century BCE, as well as the earliest Dharmasutras texts. It makes

2156-675: The guru concept has been prevalent over the range of class and caste backgrounds, and the disciples a guru attracts come from both genders and a range of classes and castes. During the bhakti movement of Hinduism, which started in about mid 1st millennium CE, the gurus included women and members of all varna . Vedas Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Vedas ( / ˈ v eɪ d ə z / or / ˈ v iː d ə z / ; Sanskrit : वेदः , romanized :  Vēdaḥ , lit.   'knowledge'), sometimes collectively called

2233-499: The Ŗik (words) without understanding their inner meaning or essence, the knowledge of dharma and Parabrahman . Mukherjee concludes that in the Rigvedic education of the mantras "the contemplation and comprehension of their meaning was considered as more important and vital to education than their mere mechanical repetition and correct pronunciation." Mookei refers to Sayana as stating that "the mastery of texts, akshara-praptī ,

2310-536: The "correct tradition" ( sampradaya ) has as much authority as the written Shastra", explaining that the tradition "bears the authority to clarify and provide direction in the application of knowledge". The emphasis in this transmission is on the "proper articulation and pronunciation of the Vedic sounds", as prescribed in the Shiksha , the Vedanga (Vedic study) of sound as uttered in a Vedic recitation, mastering

2387-527: The 14th century BCE, the only epigraphic record of Indo-Aryan contemporary to the Rigvedic period. He gives 150 BCE ( Patañjali ) as a terminus ante quem for all Vedic Sanskrit literature, and 1200 BCE (the early Iron Age ) as terminus post quem for the Atharvaveda. The Vedas were orally transmitted since their composition in the Vedic period for several millennia. The authoritative transmission of

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2464-419: The 16th century CE. The canonical division of the Vedas is fourfold ( turīya ) viz., Of these, the first three were the principal original division, also called " trayī vidyā "; that is, "the triple science" of reciting hymns (Rigveda), performing sacrifices (Yajurveda), and chanting songs (Samaveda). The Rig Veda most likely was composed between c. 1500 BCE and 1200 BCE. Witzel notes that it

2541-524: The 20th century. Her scholarship remains a benchmark to this day. She researched and taught Indian art history for more than six decades on three continents. After writing her dissertation on the essence of early-buddhist sculpture in India, she was invited to teach at Kala Bhavana in Shantiniketan (1922–24) and went on to teach at Calcutta University from 1924 to 1950. In Europe, Kramrisch worked at

2618-503: The 2nd millennium BCE with the help of elaborate mnemonic techniques . The mantras, the oldest part of the Vedas, are recited in the modern age for their phonology rather than the semantics , and are considered to be "primordial rhythms of creation", preceding the forms to which they refer. By reciting them the cosmos is regenerated, "by enlivening and nourishing the forms of creation at their base." The various Indian philosophies and Hindu sects have taken differing positions on

2695-566: The Brahmin communities considered study to be a "process of understanding". A literary tradition is traceable in post-Vedic times, after the rise of Buddhism in the Maurya period , perhaps earliest in the Kanva recension of the Yajurveda about the 1st century BCE; however oral tradition of transmission remained active. Jack Goody has argued for an earlier literary tradition, concluding that

2772-418: The Dvija concept as theory, because in reality ancient and medieval India had artisan schools where all social classes including Shudras learnt skills, and these artisans and workers built sophisticated artwork, products and large temples. In practice, state Stella Kramrisch and others, the guru tradition and availability of education extended to all segments of ancient and medieval society. Lise McKean states

2849-608: The Hindu Epic Mahabharata , the creation of Vedas is credited to Brahma . The Vedic hymns themselves assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot. The oldest part of the Rig Veda Samhita was orally composed in north-western India ( Punjab ) between c. 1500 and 1200 BCE, while book 10 of the Rig Veda, and

2926-420: The Indian government presented her with its highest civilian honor of Padma Bhushan. Kramrisch received the honor for "stimulating a renewed interest not only in the artistic heritage of India but also in its underlying philosophies and world view." At the time of her death, Kramrisch left a bequest of 25 works to the Philadelphia Museum of Art . She also donated her papers to the museum, which in many ways form

3003-643: The Sanskritist W. Norman Brown to teach in the newly formed Department of South Asia Regional Studies at the University of Pennsylvania . She was Professor of South Asian Art until her retirement in 1969. She was also adjunct professor of Indian Art at the Institute of Fine Arts in New York from 1964 to 1982. She served as the Curator of Indian Art at the Philadelphia Museum of Art from 1954 until 1979 and

3080-797: The Shudras were considered ineligible for Dvija-ceremony and formal schooling in these texts. Some Sanskrit texts present a different view. The Mahabharata, for example, states that a Shudra who is self-restrained and pure conduct is like a Dvija , and suggests that Shudras can possess Vedic knowledge. Since the 19th century, the concept of Dvija has been increasingly questioned. Women have become students of Sanskrit and Vedic subjects, notably in India’s public institutions of higher learning, have chanted Vedic verses, and have even offered their services as specialists in Brahmanical rituals. The Hindu texts offer

3157-672: The University of Pennsylvania (1981). At a ceremony held at the Philadelphia Museum of Art in 1979, Kramrisch was given the Austrian Cross of Honor for Science and Art, and in 1985 she received the Charles Lang Freer Medal for her contribution to the "understanding of Oriental civilization as reflected in their arts." Perhaps the most telling statement of Kramrisch's life's work came in 1982 when

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3234-509: The Upanishads discuss ideas akin to the heterodox sramana -traditions. Nasadiya Sukta (Hymn of non-Eternity): Who really knows? Who can here proclaim it? Whence, whence this creation sprang? Gods came later, after the creation of this universe. Who then knows whence it has arisen? Whether God's will created it, or whether He was mute; Only He who is its overseer in highest heaven knows, He only knows, or perhaps He does not know. — Rig Veda 10.129.6–7 The Rigveda Samhita

3311-444: The Upanishads. This has inspired later Hindu scholars such as Adi Shankara to classify each Veda into karma-kanda (कर्म खण्ड, action/sacrificial ritual-related sections, the Samhitas and Brahmanas ); and jnana-kanda (ज्ञान खण्ड, knowledge/spirituality-related sections, mainly the Upanishads'). Vedas are śruti ("what is heard"), distinguishing them from other religious texts, which are called smṛti ("what

3388-727: The Veda , are a large body of religious texts originating in ancient India . Composed in Vedic Sanskrit , the texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism . There are four Vedas: the Rigveda , the Yajurveda , the Samaveda and the Atharvaveda . Each Veda has four subdivisions – the Samhitas ( mantras and benedictions ), the Brahmanas (commentaries on and explanation of rituals, ceremonies and sacrifices – Yajñas ),

3465-454: The Veda can be interpreted in three ways, giving "the truth about gods , dharma and parabrahman ." The pūrva-kāņda (or karma-kanda ), the part of the Veda dealing with ritual, gives knowledge of dharma , "which brings us satisfaction." The uttara-kanda (or jnana-kanda ), the part of the Veda dealing with the knowledge of the absolute, gives knowledge of Parabrahma , "which fulfills all of our desires." According to Holdrege, for

3542-429: The Vedas bear hallmarks of a literate culture along with oral transmission, but Goody's views have been strongly criticised by Falk, Lopez Jr,. and Staal, though they have also found some support. The Vedas were written down only after 500 BCE, but only the orally transmitted texts are regarded as authoritative, given the emphasis on the exact pronunciation of the sounds. Witzel suggests that attempts to write down

3619-450: The Vedas is by an oral tradition in a sampradaya from father to son or from teacher ( guru ) to student ( shishya ), believed to be initiated by the Vedic rishis who heard the primordial sounds . Only this tradition, embodied by a living teacher, can teach the correct pronunciation of the sounds and explain hidden meanings, in a way the "dead and entombed manuscript" cannot do. As Leela Prasad states, "According to Shankara ,

3696-480: The Vedas. Schools of Indian philosophy that acknowledge the importance or primal authority of the Vedas comprise Hindu philosophy specifically and are together classified as the six "orthodox" ( āstika ) schools. However, śramaṇa traditions, such as Charvaka , Ajivika , Buddhism , and Jainism , which did not regard the Vedas as authoritative, are referred to as "heterodox" or "non-orthodox" ( nāstika ) schools. The Sanskrit word véda "knowledge, wisdom"

3773-414: The Vedic texts towards the end of 1st millennium BCE were unsuccessful, resulting in smriti rules explicitly forbidding the writing down of the Vedas. Due to the ephemeral nature of the manuscript material (birch bark or palm leaves), surviving manuscripts rarely surpass an age of a few hundred years. The Sampurnanand Sanskrit University has a Rigveda manuscript from the 14th century; however, there are

3850-457: The advent of writing in the early first millennium CE. According to Staal , criticising the Goody -Watt hypothesis "according to which literacy is more reliable than orality", this tradition of oral transmission "is closely related to Indian forms of science" and "by far the more remarkable" than the relatively recent tradition of written transmission. While according to Mookerji, understanding

3927-488: The alphabet as a mnemotechnical device , "matching physical movements (such as nodding the head) with particular sounds and chanting in a group" and visualizing sounds by using mudras (hand signs). This provided an additional visual confirmation, and also an alternate means to check the reading integrity by the audience, in addition to the audible means. Houben and Rath note that a strong "memory culture" existed in ancient India when texts were transmitted orally, before

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4004-410: The cosmos is regenerated, "by enlivening and nourishing the forms of creation at their base. As long as the purity of the sounds is preserved, the recitation of the mantras will be efficacious, irrespective of whether their discursive meaning is understood by human beings." Frazier further notes that "later Vedic texts sought deeper understanding of the reasons the rituals worked", which indicates that

4081-600: The end of the Vedic period, additional Upanishads were composed after the end of the Vedic period. The Brahmanas , Aranyakas , and Upanishads , among other things, interpret and discuss the Samhitas in philosophical and metaphorical ways to explore abstract concepts such as the Absolute ( Brahman ), and the soul or the self ( Atman ), introducing Vedanta philosophy, one of the major trends of later Hinduism . In other parts, they show evolution of ideas, such as from actual sacrifice to symbolic sacrifice, and of spirituality in

4158-476: The exponents of karma-kandha the Veda is to be "inscribed in the minds and hearts of men" by memorization and recitation, while for the exponents of the jnana-kanda and meditation the Vedas express a transcendental reality which can be approached with mystical means. Holdrege notes that in Vedic learning "priority has been given to recitation over interpretation" of the Samhitas. Galewicz states that Sayana,

4235-656: The first appearance in Gautama Dharmasutra but not in the context later understood. The first significant appearance of the word Dvija occurs in the Manu Smriti (166 mentions) composed between 2nd to 3rd century CE. The Yajnavalkya Smriti , composed in 4th or 5th-century CE mentions the word less often (40 times). The massive Hindu epics, the Valmiki Ramayana and the Mahabharata mention

4312-413: The first birth is physical, while the second birth is a 'spiritual' one. The second 'birth' occurs when one takes up fulfilling a role in society, at the time of Upanayana initiation ceremony. For example, a Brahmin is initiated into school to study and pursue Brahmopadesha (preach, counsel) in the matter of the nature of Brahman , the ultimate reality . Traditionally, a Kshatriya would start learning

4389-534: The four kinds of mantras into four Samhitas (Collections). The Vedas are among the oldest sacred texts . The bulk of the Rigveda Samhita was composed in the northwestern region (Punjab) of the Indian subcontinent , most likely between c. 1500 and 1200 BCE, although a wider approximation of c. 1700–1100 BCE has also been given. The other three Samhitas are considered to date from

4466-550: The greatest scope of her legacy. The Stella Kramrisch papers house her correspondence, writings and other research materials from 1921 to 1999, and contain information about the art objects in Kramrisch's personal collection. In addition, Kramrisch's curatorial position was officially re-titled as the Stella Kramrisch Curator at the Philadelphia Museum of Art , a position which still exists today. As noted in

4543-589: The knowledge of paramatman as revealed to the rishis is the real aim of Vedic learning, and not the mere recitation of texts. The supreme knowledge of the Absolute, para Brahman - jnana , the knowledge of rta and satya , can be obtained by taking vows of silence and obedience sense-restraint, dhyana , the practice of tapas (austerities), and discussing the Vedanta . The four Vedas were transmitted in various śākhā s (branches, schools). Each school likely represented an ancient community of

4620-445: The mantras had meaning depended on the context of their practical usage. This conception of the Veda, as a repertoire to be mastered and performed, takes precedence over the internal meaning or "autonomous message of the hymns." Most Śrauta rituals are not performed in the modern era, and those that are, are rare. Mukherjee notes that the Rigveda, and Sayana's commentary, contain passages criticizing as fruitless mere recitation of

4697-502: The meaning ( vedarthajnana or artha - bodha ) of the words of the Vedas was part of the Vedic learning , Holdrege and other Indologists have noted that in the transmission of the Samhitas , the emphasis is on the phonology of the sounds ( śabda ) and not on the meaning ( artha ) of the mantras. Already at the end of the Vedic period their original meaning had become obscure for "ordinary people", and niruktas , etymological compendia, were developed to preserve and clarify

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4774-465: The meaning of the mantras, in contrast to the number of commentaries on the Brahmanas and Upanishads, but states that the lack of emphasis on the "discursive meaning does not necessarily imply that they are meaningless". In the Brahmanical perspective, the sounds have their own meaning, mantras are considered as "primordial rhythms of creation", preceding the forms to which they refer. By reciting them

4851-598: The original meaning of many Sanskrit words. According to Staal, as referenced by Holdrege, though the mantras may have a discursive meaning, when the mantras are recited in the Vedic rituals "they are disengaged from their original context and are employed in ways that have little or nothing to do with their meaning". The words of the mantras are "themselves sacred", and "do not constitute linguistic utterances ". Instead, as Klostermaier notes, in their application in Vedic rituals they become magical sounds, "means to an end". Holdrege notes that there are scarce commentaries on

4928-574: The other Samhitas were composed between 1200 and 900 BCE more eastward, between the Yamuna and the Ganges rivers, the heartland of Aryavarta and the Kuru Kingdom ( c.  1200  – c.  900 BCE ). The "circum-Vedic" texts, as well as the redaction of the Samhitas, date to c.  1000 –500 BCE. According to tradition, Vyasa is the compiler of the Vedas, who arranged

5005-458: The sacred Vedas included up to eleven forms of recitation of the same text. The texts were subsequently "proof-read" by comparing the different recited versions. Forms of recitation included the jaṭā-pāṭha (literally "mesh recitation") in which every two adjacent words in the text were first recited in their original order, then repeated in the reverse order, and finally repeated in the original order. That these methods have been effective,

5082-484: The text. Some texts were revised into the modern era, raising significant debate on parts of the text which are believed to have been corrupted at a later date. The Vedas each have an Index or Anukramani , the principal work of this kind being the general Index or Sarvānukramaṇī . Prodigious energy was expended by ancient Indian culture in ensuring that these texts were transmitted from generation to generation with inordinate fidelity. For example, memorization of

5159-407: The texts "literally forward and backward in fully acoustic fashion". Houben and Rath note that the Vedic textual tradition cannot simply be characterized as oral, "since it also depends significantly on a memory culture". The Vedas were preserved with precision with the help of elaborate mnemonic techniques , such as memorizing the texts in eleven different modes of recitation ( pathas ), using

5236-526: The time of the Kuru Kingdom , approximately c. 1200–900 BCE. The "circum-Vedic" texts, as well as the redaction of the Samhitas, date to c.  1000 –500 BCE, resulting in a Vedic period , spanning the mid 2nd to mid 1st millennium BCE, or the Late Bronze Age and the Iron Age . The Vedic period reaches its peak only after the composition of the mantra texts, with the establishment of

5313-480: The use of arms, while a Vaishya would start a trade apprenticeship. The premise of the Dvija concept was that a person is born physically through his parents at home, spiritually through his teacher at school ( gurukul ) who helps the student form the mind and realize the self. The word Dvija , and its equivalent such as Dvijati , is neither found in any Vedas , any Upanishad , nor in any Vedanga literature such as

5390-569: The various shakhas all over Northern India which annotated the mantra samhitas with Brahmana discussions of their meaning, and reaches its end in the age of Buddha and Panini and the rise of the Mahajanapadas (archaeologically, Northern Black Polished Ware ). Michael Witzel gives a time span of c.  1500 to c.  500 –400 BCE. Witzel makes special reference to the Near Eastern Mitanni material of

5467-479: The word Dvija 214 and 1535 times respectively. This, states Patrick Olivelle , suggest that Dvija is not a Vedic or ancient tradition of Hinduism, but an innovation that appeared sometime in the 1st millennium CE. This word is a significant scholarly marker to identify a text as likely from medieval India. Dvija, in medieval Indian texts, refers to a member of the first three varnas – Brahmins , Kshatriyas , and Vaishyas . The Asvalayana sutra indicates that

5544-703: Was Curator Emeritus until her death. During her tenure at the Philadelphia Museum of Art, Kramrisch developed its holdings in Indian and Himalayan art and staged a series of ambitious exhibitions that, accompanied by the catalogues and related studies that she wrote, brought significant recognition to the museum and to the field of Indian art and culture. One such exhibition opened in 1968. Entitled "Unknown India: Ritual Art in Tribe and Village," it showcased nearly 500 religious and secular objects. After twelve years of planning, research and negotiations, another ground-breaking exhibition, "Manifestations of Shiva" opened in 1981. It

5621-524: Was a profound analysis of Indian sculpture, conceptualized in size and format to function as an actual handbook. After the British left India in 1947, her husband Laszlo Nemenyi opted to work for the new government of Pakistan and moved to Karachi . In 1950 he was found shot dead on a beach. She emigrated to America the same year. Stella Kramrisch moved to the United States in 1950, invited by

5698-639: Was published in German, which was reviewed widely in various journals throughout Europe. In the 1920s Kramrisch kept traveling to Vienna to give lectures. Various articles of her colleagues in Vienna appear as English translations in the Journal of the Indian Society of Oriental Art which Kramrisch edited from 1933 onwards together with Abanindranath Tagore . Her seminal publication "Indian sculpture" (1933)

5775-459: Was succeeded by Michael W. Meister in 1976 who is currently the W. Norman Brown Professor of South Asia Studies and History of Art at the University of Pennsylvania . Kramrisch died on August 31, 1993, at her home in Philadelphia , Pennsylvania . Kramrisch received worldwide recognition for her many achievements, including honorary degrees from Visvabharati University (1974) and from

5852-474: Was the first major exhibition in this country to examine the religious deity and to explore the multiple interpretations of its meaning. Many of the 197 objects displayed had never before left India. As to the museum's own collections, Kramrisch oversaw important acquisitions, including a 6th-century bronze mask of Shiva, a bronze figure of Rama made during the Chola dynasty of Southern India, and "Radha and Krishna,"

5929-771: Was trained as a ballet dancer growing up in Austria. When Kramrisch was about 10 her parents moved to Vienna . One day she came across a translation of the Bhagavadgita : "I was so impressed it took my breath away." She had found what she wanted to do in her life. She enrolled at the University of Vienna , studying at the department of art history with Professors Max Dvořák and Josef Strzygowski . She focused her studies on Indian art and culture. Thus she learned Sanskrit and read philosophy, literature and anthropology. In 1919, she successfully completed her studies by earning her doctorate. She traveled to London in 1919 as part of

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