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This is the first study to systematically confront the question how Brahmanism, which was geographically limited and under threat during the final centuries BCE, transformed itself and spread all over South and Southeast Asia. Brahmanism spread over this vast area without the support of an empire, without the help of conquering armies, and without the intermediary of religious missionaries. This phenomenon has no parallel in world history, yet shaped a major portion of the surface of the earth for a number of centuries. This book focuses on the formative period of this phenomenon, roughly between Alexander and the Guptas.
This book deals with the confrontation of Buddhism and Brahmanism in India. Both depended on support from the royal court, but Buddhism had less to offer in return than Brahmanism. Buddhism developed in a manner to make up for this.
Language (śabda) occupied a central yet often unacknowledged place in classical Indian philosophical thought. Foundational thinkers considered topics such as the nature of language, its relationship to reality, the nature and existence of linguistic units and their capacity to convey meaning, and the role of language in the interpretation of sacred writings. The first reader on language in—and the language of—classical Indian philosophy, A Śabda Reader offers a comprehensive and pedagogically valuable treatment of this topic and its importance to Indian philosophical thought. A Śabda Reader brings together newly translated passages by authors from a variety of traditions—Brahmin, Buddhist, Jaina—representing a number of schools of thought. It illuminates issues such as how Brahmanical thinkers understood the Veda and conceived of Sanskrit; how Buddhist thinkers came to assign importance to language’s link to phenomenal reality; how Jains saw language as strictly material; the possibility of self-contradictory sentences; and how words affect thought. Throughout, the volume shows that linguistic presuppositions and implicit notions about language often play as significant a role as explicit ideas and formal theories. Including an introduction that places the texts and ideas in their historical and cultural context, A Śabda Reader sheds light on a crucial aspect of classical Indian thought and in so doing deepens our understanding of the philosophy of language.
In The Snake and The Mongoose, Nathan McGovern turns the commonly-accepted model of the origins of early Indian religions on its head. Instead of assuming a fundamental dichotomy between Brahmanical and non-Brahmanical in ancient India, McGovern shows that there were many different groups who all saw themselves as Brahmanical, and out of whose contestation with one another the distinction between Brahmanical and non-Brahmanical emerged.
Greater Magadha, roughly the eastern part of the Gangetic plain of northern India, has so far been looked upon as deeply indebted to Brahmanical culture. Religions such as Buddhism and Jainism are thought of as derived, in one way or another, from Vedic religion. This belief is defective in various respects. The book argues for the importance and independence of Greater Magadha as a cultural area until a date close to the beginning of the Common Era. In order to correct the incorrect notions, two types of questions are dealt with: questions pertaining to cultural and religious dependencies, and questions relating to chronology. As a result a modified picture arises that also has a bearing on the further development of Indian culture. The book is arranged in five parts. Part-I describes cultural features of Greater Magadha, under which there are three chapters-The Fundamental Spiritual Ideology, Other Features and Conclusions. Part-II: Brahmanism vis-a-vis Rebirth and Karmic Retribution has three sections- Hesitantly Accepted, Rebirth and Karmic Retribution Ignored or Rejected, and Urban Brahmins. Under section one there are chapters on„ Dharma Sutra, a portion from the Mahabharata and the early Upanisads. Section two features chapters on Rebirth and Karmic Retribution Ignored and Rebirth and Karmic Retribution Rejected. Section three is on urban Brahmins. Part-III dwells on the chronological issues, - linguistic consideration, the Vedic texts known to the early Sanskrit grammarians, to the early Buddhists, some indications in late-Vedic literature, urban versus rural culture, etc. Part-IV is Conclusion, while Part V has useful appendices-The antiquity of the Vedanta philosophy, a Carvaka in the Mahabharata, Vedic texts known to panini, the form of the Rgveda known to Panini, Vedic texts known to Patanjali, Brahmins in the Buddhist canon, Brahmanism in Gandhara and surrounding and Carvakas and the Sabarabhasya
Noam Maggor shows how the moneyed elite in Gilded Age Boston leveraged their wealth to forge transcontinental networks of commodities, labor, and transportation. With the decline of cotton-based textile manufacturing, these gentleman bankers found new business opportunities in the mines, railroads, and industries of the Great West.
The volume examines translation of key German texts into the modern Indian languages as well as translation from the vernacular languages of South Asia into German. Our key concerns are shifting historical contexts, concepts, and translation practices. Bringing an intellectual history dimension to translation studies, we explore the history of translation, translators, and sites of translation. The organization of the volume follows some key questions. Which texts were being translated? At what point or period in time did this happen? What were the motivations behind these translations? Topics covered range from thematic nodes or clusters, e.g., translations of Economics texts and ideas into Urdu, or the translation of Marx and Engels into Marathi, to personal endeavours, such as the first Hindi translation of Goethe’s Faust done by Bholanath Sharma in 1939. Missionary as well as Marxist activist translation work from Malayalam, Tamil and Telugu is included too. On the other hand, German translations of Tagore and Gandhi setting in shortly after 1912 are also examined. Also discussed are political strategies of publication of translations from modern Indian languages guiding the output of publishing houses in the GDR after 1949. Further included are the translator’s perspective and the contemporary translation and literary culture. What happens through the process of linguistic translation in the realm of cultural translation? What can a historical study of translation tell us about the history of Indo-German intellectual entanglements in the long twentieth century? The volume brings together multifaceted interdisciplinary research work from South Asian and German studies to answer some of these questions.
This is the Military History of the Mohyals - an Indian clan of fighting Brahmins. They are Saraswat Brahmins who dwelt on the banks of the ancient river Saraswati - that once flowed from the Himalayas to the Arabian Sea. As such they came in the path of each and every invader who came to loot or subjugate India. The warrior sage, Parshuram, had militarised them in the early epic period. From priests these Brahmins had morphed into Mohyal fighting Brahmins, brave and tenacious fighters with a great tradition of soldiering. After Alexanders invasion, Chanakya recruited the Maurayan Army from this region. They became the Bhumiar Brahmins who later settled in Bihar and UP, and helped unify India for the Maurayan empire. Surprisingly, a Mohyal clan fought in Iraq on the side of the Shias' in the famous Karbala war. The Mohyal Shahi rulers of Afghanistan stopped the world conquering Arab armies on the Hindu Kush and gave them their first taste of defeat and held them off for 300 years. They fought the Arab invasions of Sindh, Mehmood Ghaznavi and Muhammad Ghori. When the Mughal empire turned tyrannical under Aurangzeb, they flocked to the banner of the Sikh Gurus to overthrow this evil tyranny. Baba Paraga, Bhai Mati Das and Banda Bairagi were great soldier saints of the Sikh military tradition. They were all Mohyals who played a major role in the Indian military revival that took place with the Sikhs and the Marathas. This book is an invaluable record of all the military invasions of India from the third century B.C. onwards. The soldiers and scholars of History will find it an invaluable document about Indian Military History per se - right from the Vedic times to the present era. These fighting Brahmins have maintained their military traditions. Post-independence, 2/Lt Puneet Datt won the Ashok Chakra - the highest gallantry award in the land. Four Mohyal officers won the Mahavir Chakra and other four, the Vir Chakra. Six Mohyals have risen to the rank of Army Commander and equivalent in the Indian Army and Air Force, and three became the governor of states. 10 became Lt Generals and 15 Maj Generals - all from a miniscule community - just 6 lakh strong. They are like the Samurai of Japan - great patriots, scholar-warriors and erstwhile feudal lords who have made enormous sacrifices for their country. They have been the guardians of it's gates.
"Pankaj Mishra transforms a visceral, intimate story of one man’s humble origins into a kaleidoscopic portrait of a society bedazzled by power and wealth—what it means on a human level, and what it costs. Run and Hide is a spectacular, illuminating work of fiction." —Jennifer Egan, author of Manhattan Beach Growing up in a small railway town, Arun always dreamed of escape. His acceptance to the prestigious Indian Institute of Technology, enabled through great sacrifice by his low-caste parents, is seemingly his golden ticket out of a life plagued by everyday cruelties and deprivations. At the predominantly male campus, he meets two students from similar backgrounds. Unlike Arun—scarred by his childhood, and an uneasy interloper among go-getters—they possess the sheer will and confidence to break through merciless social barriers. The alumni of IIT eventually go on to become the financial wizards of their generation, working hard and playing hard from East Hampton to Tuscany—the beneficiaries of unprecedented financial and sexual freedom. But while his friends play out Gatsby-style fantasies, Arun fails to leverage his elite education for social capital. He decides to pursue the writerly life, retreating to a small village in the Himalayas with his aging mother. Arun’s modest idyll is one day disrupted by the arrival of a young woman named Alia, who is writing an exposé of his former classmates. Alia, beautiful and sophisticated, draws Arun back to the prospering world where he must be someone else if he is to belong. When he is implicated in a terrible act of violence committed by his closest friend from IIT, Arun will have to reckon with the person he has become. Run and Hide is Pankaj Mishra’s powerful story of achieving material progress at great moral and emotional cost. It is also the story of a changing country and global order, and the inequities of class and gender that map onto our most intimate relationships.
Premodern Buddhists are sometimes characterized as veritable "mind scientists" whose insights anticipate modern research on the brain and mind. Aiming to complicate this story, Dan Arnold confronts a significant obstacle to popular attempts at harmonizing classical Buddhist and modern scientific thought: since most Indian Buddhists held that the mental continuum is uninterrupted by death (its continuity is what Buddhists mean by "rebirth"), they would have no truck with the idea that everything about the mental can be explained in terms of brain events. Nevertheless, a predominant stream of Indian Buddhist thought, associated with the seventh-century thinker Dharmakirti, turns out to be vulnerable to arguments modern philosophers have leveled against physicalism. By characterizing the philosophical problems commonly faced by Dharmakirti and contemporary philosophers such as Jerry Fodor and Daniel Dennett, Arnold seeks to advance an understanding of both first-millennium Indian arguments and contemporary debates on the philosophy of mind. The issues center on what modern philosophers have called intentionality—the fact that the mind can be about (or represent or mean) other things. Tracing an account of intentionality through Kant, Wilfrid Sellars, and John McDowell, Arnold argues that intentionality cannot, in principle, be explained in causal terms. Elaborating some of Dharmakirti's central commitments (chiefly his apoha theory of meaning and his account of self-awareness), Arnold shows that despite his concern to refute physicalism, Dharmakirti's causal explanations of the mental mean that modern arguments from intentionality cut as much against his project as they do against physicalist philosophies of mind. This is evident in the arguments of some of Dharmakirti's contemporaneous Indian critics (proponents of the orthodox Brahmanical Mimasa school as well as fellow Buddhists from the Madhyamaka school of thought), whose critiques exemplify the same logic as modern arguments from intentionality. Elaborating these various strands of thought, Arnold shows that seemingly arcane arguments among first-millennium Indian thinkers can illuminate matters still very much at the heart of contemporary philosophy.