137-459: Pratītyasamutpāda ( Sanskrit : प्रतीत्यसमुत्पाद, Pāli : paṭiccasamuppāda ), commonly translated as dependent origination , or dependent arising , is a key doctrine in Buddhism shared by all schools of Buddhism . It states that all dharmas (phenomena) arise in dependence upon other dharmas: "if this exists, that exists; if this ceases to exist, that also ceases to exist". The basic principle
274-402: A chain, conditioning and depending on each other. When certain conditions are present, they give rise to subsequent conditions, which in turn give rise to other conditions. Phenomena are sustained only so long as their sustaining factors remain. The most common one is a list of twelve causes ( Pali : dvādasanidānāni, Sanskrit: dvādaśanidānāni ). Bucknell refers to it as the "standard list". It
411-492: A cognitive/affective divide in Sinhalese Buddhism has since come under criticism; Stanley Jeyaraja Tambiah considered it simplistic and insupportable. Gombrich's recent research has focused more on the origins of Buddhism . He stresses the importance of relating Buddhist texts and practices to the rest of Indian religions . Rather than studying Buddhism, Jainism , and Vedism in isolation, Gombrich advocates
548-674: A comparative method that has shed light on both Buddhist thought and early history of Buddhism . He has been an active contributor to an ongoing discussion concerning the date of the Buddha's death, and has argued that data supplied in Pali texts composed in Sri Lanka enable us to date that event to about 404 BCE. Whilst an undergraduate, Gombrich helped to edit the volume of papers by Karl Popper entitled "Conjectures and Refutations". Since then, he has followed this method in his research, seeking
685-453: 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." Richard Gombrich Richard Francis Gombrich ( / ˈ ɡ ɒ m b r ɪ tʃ / ; born 17 July 1937) is a British Indologist and scholar of Sanskrit , Pāli , and Buddhist studies . He
822-463: A few. The principle of dependent origination has a variety of philosophical implications. Pratītyasamutpāda consists of two terms: Pratītyasamutpāda has been translated into English as dependent origination , dependent arising , interdependent co-arising , conditioned arising , and conditioned genesis . Jeffrey Hopkins notes that terms synonymous to pratītyasamutpāda are apekṣasamutpāda and prāpyasamutpāda . The term may also refer to
959-433: 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
1096-591: 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
1233-844: A lecture "British Higher Education Policy in the last Twenty Years: The Murder of a Profession" and in 2008 he participated in the "Rally of the Impossible Professions: Beyond the False Promises of Security" hosted by the London Society of the New Lacanian School. The Asiatic Society of Calcutta awarded Gombrich the SC Chakraborty medal in 1993. The following year, he received the Sri Lanka Ranajana decoration from
1370-658: 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
1507-454: 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
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#17327903946991644-479: 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
1781-546: 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
1918-578: 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
2055-538: 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
2192-439: 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
2329-561: Is "a principle of causal regularity, a Basic Pattern (Dhamma) of things" which can be discovered, understood and then transcended. The principle of conditionality, which is real and stable, is contrasted with the "dependently arisen processes", which are described as "impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease." SA 296 describes them simply as "arising thus according to causal condition, these are called dharmas arisen by causal condition." Regarding
2466-431: Is "deep and appears deep", and that it is "because of not understanding and not penetrating this teaching" that people become "tangled like a ball of string" in views ( diṭṭhis ), samsara, rebirth and suffering. SN 12.70 and its counterpart SA 347 state that "knowledge of Dhamma-stability" ( dhamma-tthiti-ñānam ) comes first, then comes knowledge of nirvana ( nibbane-ñānam ). However, while the process which leads to nirvāna
2603-478: Is "epitomized here by Richard Gombrich". Whereas the earlier usage of "Gombrichian" seems to indicate a theory specifically set out by Ernst Gombrich in Art as Illusion , the usage of Gombrichian in the context of Buddhist Studies refers more vaguely to an emphasis on working with comparative reference to primary-source Pali texts found throughout Richard Gombrich's career. Gombrich taught at Oxford for over 40 years. He
2740-711: 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
2877-491: Is a condition for craving. This is the origin of suffering … [the same formula is repeated with the other six sense bases and six consciousnesses, that is, ear, nose, tongue, body, and mind] Other depictions of the chain at SN 12.52 and its parallel at SA 286, begin with seeing the assada (taste; enjoyment; satisfaction) which leads to craving and the rest of the list of nidanas. Meanwhile, in SN 12.62 and SA 290, dependent origination
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#17327903946993014-446: Is action ( karma ) and result ( vipāka )" there is "no actor agent" ( kāraka ). It also states that dharmas of dependent origination are classified as conventional. The Kaccānagottasutta and its parallel also associates understanding dependent origination with avoiding views of a self (atman). This text states that if "you don't get attracted, grasp, and commit to the notion 'my self', you'll have no doubt or uncertainty that what arises
3151-516: 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
3288-480: Is also in Precept and Practice that Gombrich lays out his distinction between Buddhism at the cognitive level and Buddhism at the affective level. At the cognitive level, Sinhalese Buddhists will attest to believing in such normative Buddhist doctrines as anatta , while, at the same time, their actions indicate a supposed affective acceptance of, for example, an individual, transmigrating soul . Gombrich's notion of
3425-443: Is conditioned, nirvāna itself is called "unborn, unbecome, unmade, unconstructed" ( Ud . 80–1). The Milinda Panha compares to how a mountain is not dependent on the path that leads to it (Miln. 269)". According to Harvey, since it is "not co-arisen ( asamuppana ) ( It . 37–8), nirvāna is not something that is conditionally arisen, but is the stopping of all such processes." MN 28 associates knowing dependent origination with knowing
3562-570: Is depicted with just two nidanas, contact ( phassa ) and feeling ( vedana ). SN 12.62 says that when one becomes disenchanted with contact and feeling, desire fades away. The Kalahavivāda Sutta of the Sutta Nipāta (Sn. 862-872) has the following chain of causes (as summarized by Doug Smith): Sanskrit Sanskrit ( / ˈ s æ n s k r ɪ t / ; attributively 𑀲𑀁𑀲𑁆𑀓𑀾𑀢𑀁 , संस्कृत- , saṃskṛta- ; nominally संस्कृतम् , saṃskṛtam , IPA: [ˈsɐ̃skr̩tɐm] )
3699-603: Is found in section 12 of the Samyutta Nikaya and its parallels, as well as in other suttas belonging to other Nikayas and Agamas. This list also appears in Mahasamghika texts like the Salistamba Sutra and in (later) works like Abhidharma texts and Mahayana sutras . According to Eviatar Shulman, "the 12 links are paticcasamuppada, " which is a process of mental conditioning. Cox notes that even though
3836-452: 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
3973-621: Is just suffering arising, and what ceases is just suffering ceasing." Similarly, the Mahānidānasutta (DN 15) associates understanding dependent origination with abandoning various wrongs views about a self, while failing to understand it is associated becoming entangled in these views. Another sutra, SĀ 297, states that dependent origination is "the Dharma Discourse on Great Emptiness", and then proceeds to refute numerous forms of "self-view" ( ātmadṛṣṭi ). SN 12:12 (parallel at SĀ 372)
4110-532: 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
4247-479: 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,
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4384-432: Is that all things (dharmas, phenomena, principles) arise in dependence upon other things. The doctrine includes depictions of the arising of suffering ( anuloma-paṭiccasamuppāda , "with the grain", forward conditionality) and depictions of how the chain can be reversed ( paṭiloma-paṭiccasamuppāda , "against the grain", reverse conditionality). These processes are expressed in various lists of dependently originated phenomena,
4521-465: Is the "best of all conditioned states" (AN.II.34). Therefore, according to Harvey, the four noble truths "can be seen as an application of the principle of conditioned co-arising focused particularly on dukkha." In the early Buddhist texts , dependent origination is analyzed and expressed in various lists of dependently originated phenomena (dhammas) or causes (nidānas) . Nidānas are co-dependent principles, processes or events, which act as links on
4658-589: 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
4795-540: 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
4932-580: 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
5069-613: 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
5206-490: The Kaccānagottasutta (SN 12.15, parallel at SA 301), the Buddha states that "this world mostly relies on the dual notions of existence and non-existence" and then explains the right view as follows: But when you truly see the origin of the world with right understanding, you won't have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won't have
5343-628: The Paccaya sutta (SN 12.20 and its parallel in SA 296) , dependent origination is the basic principle of conditionality which is at play in all conditioned phenomena. This principle is invariable and stable, while the "dependently arisen processes" ( paṭiccasamuppannā dhammā ) are variable and impermanent. Peter Harvey argues that there is an "overall Basic Pattern that is Dhamma" within which "specific basic patterns (dhammas) flow into and nurture each other in complex, but set, regular patterns.". According to
5480-515: The Paccaya sutta (SN 12.20) and its parallel, this natural law of this/that conditionality is independent of being discovered by a Buddha (a " Tathāgata "), just like the laws of physics . The Paccaya sutta states that whether or not there are Buddhas who see it "this elemental fact ( dhātu , or "principle") just stands ( thitā ), this basic-pattern-stability ( dhamma-tthitatā ), this basic-pattern-regularity ( dhamma-niyāmatā ): specific conditionality ( idappaccayatā )." Bhikkhu Sujato translates
5617-753: 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
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5754-532: 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 ,
5891-531: 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
6028-504: The dharma : "One who sees dependent origination sees the Dharma. One who sees the Dharma sees dependent origination." And these five grasping aggregates are indeed dependently originated. The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering. A well-known early exposition of
6165-435: The early Buddhist texts , the basic principle of conditionality is called by different names such as "the certainty (or law) of dhamma" ( dhammaniyāmatā ), "suchness of dharma" (法如; * dharmatathatā ), the "enduring principle" ( ṭhitā dhātu ), "specific conditionality" ( idappaccayatā ) and "dhammic nature" (法爾; dhammatā ). This principle is expressed in its most general form as follows: When this exists, that comes to be. With
6302-752: The nidānas can be found in the Pali SN 12.2 ( Vibhaṅga "Analysis" sutta ) and in its parallel at SA 298. Further parallels to SN 12.2 can be found at EA 49.5, some Sanskrit parallels such as the Pratītyasamutpādādivibhaṅganirdeśanāmasūtra (The Discourse giving the Explanation and Analysis of Conditional Origination from the Beginning) and a Tibetan translation of this Sanskrit text at Toh 211. A Glossary of Pali and Buddhist Terms : "Becoming. States of being that develop first in
6439-406: 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
6576-500: 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
6713-414: 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
6850-532: 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
6987-448: The Buddha is asked a series of questions about the self (who feels? who craves? etc.), the Buddha states that these questions are invalid, and instead teaches dependent origination. SĀ 80 also discuss an important meditative attainment called the emptiness concentration ( śūnyatāsamādhi ) which in this text is associated contemplating how phenomena arise due to conditions and are subject to cessation. According to early suttas like AN 3.61,
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#17327903946997124-438: The Buddha understood experiences as "processes subject to causation". Bhikkhu Bodhi writes that specific conditionality "is a relationship of indispensability and dependency: the indispensability of the condition (e.g. birth) to the arisen state (e.g. aging and death), the dependency of the arisen state upon its condition." Peter Harvey states this means that "nothing (except nirvāna) is independent. The doctrine thus complements
7261-425: 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
7398-532: 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
7535-521: 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
7672-476: 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
7809-519: 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
7946-532: 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
8083-496: 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
8220-499: 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
8357-638: The South India, such as the great Vijayanagara Empire , so did Sanskrit. There were exceptions and short periods of imperial support for Sanskrit, mostly concentrated during the reign of the tolerant Mughal emperor Akbar . Muslim rulers patronized the Middle Eastern language and scripts found in Persia and Arabia, and the Indians linguistically adapted to this Persianization to gain employment with
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#17327903946998494-609: The Vedas . The doctrine of dependent origination appears throughout the early Buddhist texts . It is the main topic of the Nidana Samyutta of the Theravada school's Saṃyuttanikāya (henceforth SN). A parallel collection of discourses also exists in the Chinese Saṁyuktāgama (henceforth SA). Dependent origination is a philosophically complex concept, subject to a large variety of explanations and interpretations. As
8631-447: 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
8768-451: 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
8905-459: 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
9042-457: The appearance of name and form. The standard listing then follows. SN 12.38 (and the parallel at SA 359) contain a much shorter sequence, it begins with willing as above which leads to consciousness, then following after consciousness it states: "there is in the future the becoming of rebirth ( punabbhavabhinibbatti )", which leads to "coming-and-going ( agatigati )", followed by "decease-and-rebirth ( cutupapato )" and following that "there arise in
9179-471: The arising (uppada) of this, that arises. When this does not exist, that does not come to be. With the cessation (nirodha) of this, that ceases. According to Paul Williams "this is what causation is for early Buddhist thought. It is a relationship between events, and is what we call it when if X occurs Y follows, and when X does not occur Y does not follow." Richard Gombrich writes that this basic principle that "things happen under certain conditions" means that
9316-407: The arising of suffering, SN 12.10 discusses how before the Buddha's awakening, he searched for the escape from suffering as follows: "when what exists is there old age and death? What is a condition for old age and death?", discovering the chain of conditions as expressed in the twelve nidanas and other lists. MN 26 also reports that after the Buddha's awakening, he considered that dependent origination
9453-440: The basic description of the stability of dependent origination as "the fact that this is real, not unreal, not otherwise". The Chinese parallel at SA 296 similarly states that dependent origination is "the constancy of dharmas, the certainty of dharmas, suchness of dharmas, no departure from the true, no difference from the true, actuality, truth, reality, non-confusion". According to Harvey, these passages indicate that conditionality
9590-508: The basic principle of causality is said to have led to the stream entry of Sariputta and Moggallāna . This ye dharmā hetu phrase, which appears in the Vinaya (Vin.I.40) and other sources, states: Of those dharmas which arise from a cause, the Tathagata has stated the cause, and also their cessation. A similar phrase is uttered by Kondañña , the first convert to realize awakening at
9727-517: The best hypothesis available and then trying to test it against the evidence. This makes him oppose both facile scepticism and the quest for a method which can in any way substitute for the simple need for critical thought. He was general editor of the Clay Sanskrit Library from its founding until February 2008. The term "Gombrichian" had already been coined in reference to Ernst Gombrich for some decades, and continues to be used in
9864-440: 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
10001-482: The causal chain is explained as leading to the cessation of rebirth (and thus, the cessation of suffering). Another interpretation regards the lists as describing the arising of mental processes and the resultant notion of "I" and "mine" that leads to grasping and suffering. Several modern western scholars argue that there are inconsistencies in the list of twelve links, and regard it to be a later synthesis of several older lists and elements, some of which can be traced to
10138-527: The chain with both consciousness and name and form conditioning each other in a cyclical relationship. It also states that "consciousness turns back, it goes no further than name and form." SN 12.67 also contains a chain with consciousness and name and form being in a reciprocal relationship. In this sutta, Sariputta states that this relationship is like two sheaves of reeds leaning on each other for support (the parallel at SA 288 has three sheaves instead). There are also several passages with chains that begin with
10275-527: 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
10412-409: The compatibility between the normative Theravada Buddhism advocated in canonical Theravadin texts and the contemporary religious practices of Sinhalese Buddhists. Contemporary Sinhalese religious practices often include such elements as sorcery and the worship of yakshas and Hindu deities ; previous scholars of Buddhist studies had interpreted these practices as contradictory to or corruptions of
10549-614: 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
10686-414: The context of art history with that denotation (e.g., "...a Gombrichian willingness to appeal to experimental evidence"), however, the use of "Gombrichian" in reference to Richard Gombrich has an entirely different denotation. In a review of 2003, Jon S. Walters defended the "Gombrichian" approach to textual tradition against the view attributed to Anne M. Blackburn that "colonial/Orientialist" scholarship
10823-653: 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
10960-467: 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
11097-471: 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
11234-460: 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
11371-490: 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
11508-449: The early scriptures contain numerous variations of lists, the 12 factor list became the standard list in the later Abhidharma and Mahayana treatises. The most common interpretation of the twelve cause list in the traditional exegetical literature is that the list is describing the conditional arising of rebirth in saṃsāra , and the resultant duḥkha (suffering, pain, unsatisfactoriness). An alternative Theravada interpretation regards
11645-497: The end of the first sermon given by the Buddha : "whatever has the nature to arise ( samudaya dhamma ) also has the nature to pass away ( nirodha dhamma )." The early Buddhist texts also associate dependent arising with emptiness and not-self. The early Buddhist texts outline different ways in which dependent origination is a middle way between different sets of "extreme" views (such as " monist " and " pluralist " ontologies or materialist and dualist views of mind-body relation). In
11782-548: 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
11919-460: The flavour in enfettering dharmas ( saññojaniyesu dhammesu ), there comes the appearance ( avakkanti ) of consciousness." There then follows the standard list. Then it states that if someone abides by seeing the danger ( adinavanupassino ) in the dharmas (the Chinese has seeing impermanence ), there is no appearance of consciousness (Chinese has mind ). SN 12.65 and 67 (and SA 287 and 288) begin
12056-412: 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
12193-529: The four categories of self, other, both or neither (non-causality)." A related statement can be found in the Paramārthaśūnyatāsūtra (Dharma Discourse on Ultimate Emptiness, SĀ 335, parallel at EĀ 37:7), which states that when a sense organ arises "it does not come from any location...it does not go to any location", as such it is said to be "unreal, yet arises; and on having arisen, it ends and ceases." Furthermore this sutra states that even though "there
12330-461: The future birth, ageing-and-death, grief, lamentation, pain, distress, and despair." Another short sequence is found at SN 12. 66 and SA 291 which contain an analysis of dependent origination with just three factors: craving ( tanha ), basis ( upadhi , possibly related to upadana), and suffering ( dukkha ). In SN 12.59 and its counterpart SA 284, there is a chain that starts by saying that for someone who "abides in seeing [the Chinese has grasping at ]
12467-537: 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
12604-431: 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
12741-486: 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
12878-402: The interpretations often involve specific aspects of dependent origination, they are not necessarily mutually exclusive to each other. Dependent origination can be contrasted with the classic Western concept of causation in which an action by one thing is said to cause a change in another thing. Dependent origination instead views the change as being caused by many factors, not just one or even
13015-432: 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
13152-412: 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
13289-505: The list as describing the arising of mental formations and the resultant notion of "I" and "mine," which are the source of suffering. Understanding the relationships between these phenomena is said to lead to nibbana , complete freedom from the cyclical rebirth cycles of samsara . Traditionally, the reversal of the causal chain is explained as leading to the cessation of mental formations and rebirth. Alex Wayman notes that "according to Buddhist tradition, Gautama discovered this formula during
13426-514: 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 ,
13563-419: The mind and can then be experienced as internal worlds and/or as worlds on an external level." There are various interpretations of what this term means. The twelve branched list, though popular, is just one of the many lists of dependently originated dharmas which appear in the early sources. According to Analayo, the alternative lists of dependently arisen phenomena are equally valid "alternative expressions of
13700-511: 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
13837-429: 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
13974-401: 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
14111-602: 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
14248-450: The most well-known of which is the twelve links or nidānas (Pāli: dvādasanidānāni, Sanskrit: dvādaśanidānāni ). The traditional interpretation of these lists is that they describe the process of a sentient being's rebirth in saṃsāra , and the resultant duḥkha (suffering, pain, unsatisfactoriness), and they provide an analysis of rebirth and suffering that avoids positing an atman (unchanging self or eternal soul). The reversal of
14385-424: The night of Enlightenment and by working backward from "old age and death" in the reverse of the arising order." Wayman also writes that "in time, the twelve members were depicted on the rim of a wheel representing samsara." The popular listing of twelve nidānas is found in numerous sources. In some of the early texts, the nidānas themselves are defined and subjected to analysis ( vibhaṅga ). The explanations of
14522-508: The notion of existence regarding the world. The Kaccānagottasutta then places the teaching of dependent origination (listing the twelve nidanas in forward and reverse order) as a middle way which rejects these two "extreme" metaphysical views which can be seen as two mistaken conceptions of the self. According to Hùifēng, a recurring theme throughout the Nidānasamyutta (SN 12) is the Buddha's "rejection of arising from any one or other of
14659-597: 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,
14796-403: 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
14933-627: The orthodox Buddhism of the Pāli Canon . Gombrich argues in Precept and Practice that, rather than being the mark of later corruptions of Theravada Buddhism, these practices can be traced to early periods in Buddhist history . Furthermore, since the worship of Hindu deities and rituals involving sorcery are never explicitly forbidden to lay people in the Pāli Canon, Gombrich argues against viewing such practices as contradictory to orthodox Buddhism. It
15070-431: 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
15207-414: 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
15344-439: 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
15481-480: 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
15618-609: 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
15755-497: 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,
15892-562: 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
16029-421: The same principle." Choong notes that some discourses (SN 12.38-40 and SA 359-361) contain only 11 elements, omitting ignorance and starting out from willing ( ceteti ). SN 12.39 begins with three synonyms for saṅkhāra, willing, intending ( pakappeti ) and carrying out ( anuseti ). It then states that "this becomes an object ( arammanam ) for the persistence of consciousness ( viññanassa-thitiya )" which leads to
16166-496: 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
16303-505: The same university in 1970. His doctoral thesis was entitled Contemporary Sinhalese Buddhism in its relation to the Pali canon . He received his M.A. from Harvard University in 1963. Gombrich's first major contribution in the field of Buddhist studies was an anthropological study of contemporary Sinhalese Buddhism entitled Precept and Practice: Traditional Buddhism in the Rural Highlands of Ceylon (1971). This study emphasised
16440-431: The second and third noble truths of the four noble truths are directly correlated to the principle of dependent origination. The second truth applies dependent origination in a direct order, while the third truth applies it in inverse order. Furthermore, according to SN 12.28, the noble eight-fold path (the fourth noble truth) is the path which leads to the cessation of the twelve links of dependent origination and as such
16577-556: 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
16714-411: The six sense spheres ( ayatana ). They can be found in SN 12. 24, SA 343, SA 352-354, SN 12. 13-14 and SN 12. 71-81. Another one of these is found in SN 35.106, which is termed the "branched version" by Bucknell because it branches off into six classes of consciousness: Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling
16851-615: 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
16988-414: The teaching that no permanent, independent self can be found." Ajahn Brahm argues that the grammar of the above passage indicates that one feature of the Buddhist principle of causality is that "there can be a substantial time interval between a cause and its effect. It is a mistake to assume that the effect follows one moment after its cause, or that it appears simultaneously with its cause." According to
17125-653: 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
17262-479: The twelve nidānas , Pali : dvādasanidānāni, Sanskrit: dvādaśanidānāni, from dvādaśa ("twelve") + nidānāni (plural of " nidāna ", "cause, motivation, link"). Generally speaking, in the Mahayana tradition, pratityasamutpada (Sanskrit) is used to refer to the general principle of interdependent causation, whereas in the Theravada tradition, paticcasamuppāda (Pali) is used to refer to the twelve nidānas. In
17399-408: 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
17536-564: 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
17673-502: 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
17810-408: 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
17947-427: 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
18084-472: 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
18221-738: 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
18358-884: Was instrumental in Numata Foundation's endowing a chair in Buddhist Studies at Oxford. On taking mandatory retirement in 2004 he founded the Oxford Centre for Buddhist Studies and, with Geoff Bamford, the Society for the Wider Understanding of the Buddhist Tradition. He holds strong views on higher education. In 2000, at the invitation of the Graduate Institute for Policy Studies at Tokyo University , he delivered
18495-421: Was one of the two principles which were "profound ( gambhira ), difficult to see, difficult to understand, peaceful, sublime, beyond the scope of mere reasoning ( atakkāvacara ), subtle." The other principle which is profound and difficult to see is said to be Nirvana , "the stopping, or transcending, of conditioned co-arising" (Harvey). In the Mahānidānasutta (DN 15) the Buddha states that dependent origination
18632-927: Was the Boden Professor of Sanskrit at the University of Oxford from 1976 to 2004. He is currently Founder-President of the Oxford Centre for Buddhist Studies . He is a past president of the Pali Text Society (1994–2002) and general editor emeritus of the Clay Sanskrit Library . Gombrich is the only child of classical pianist Ilse Gombrich ( née Heller; 1910–2006), and Austrian-British art historian Sir Ernst Gombrich . He studied at St. Paul's School in London from 1950 to 1955 before attending Magdalen College, Oxford , in 1957. He received his B.A. from Oxford in 1961 and his DPhil from
18769-442: Was visualized as "pervading all creation", another representation of the world itself; the "mysterious magnum" of Hindu thought. The search for perfection in thought and the goal of liberation were among the dimensions of sacred sound, and the common thread that wove all ideas and inspirations together became the quest for what the ancient Indians believed to be a perfect language, the "phonocentric episteme" of Sanskrit. Sanskrit as
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