By Johannes Bronkhorst
For plenty of centuries Buddhism and Brahmanism coexisted within the Indian subcontinent. This booklet concentrates at the means during which the 2, after an preliminary interval of relative independence, faced one another, either in and round the royal courts and in society at huge. during this disagreement, Buddhism used to be powerful in philosophical debate, yet couldn't compete with Brahmanism within the companies it may possibly supply to the centres of political energy, essentially ritual safeguard and useful suggestion. Buddhism advanced in either components, delivering functional recommendation to put humans and rulers from early Mahayana onward, and formality defense in its Tantric advancements. a few of these advancements got here too overdue, even though, and will now not hinder the disappearance of Buddhism from the subcontinent.
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Extra resources for Buddhism in the Shadow of Brahmanism (Handbook of Oriental Studies)
Willis, 2009: 169 ff. 29 DN II pp. 272 and 275 have the word in the expression kāyaṃ brahma-purohitaṃ , apparently without any semantic connection with our royal chaplain. 30 There is a brief reference to this at AN III p. 373. 31 MN I p. ; 412; II p. 161 f. 32 AN II p. 207 f. 38 chapter two distinguishes four kinds of persons: (i) the person who torments himself, (ii) the person who torments others, (iii) the person who torments himself and others, and (iv) the person who torments neither himself nor others.
Kings were expected, almost required, to pursue these three. 40 The primary task of the new Brahmanism was to impose its vision of society. Imposing its vision of society meant speaking about society as hierarchically ordered into Brahmins, Kṣatriyas, Vaiśyas and Śūdras. Our earliest non-brahmanical sources do no such thing. The Aśokan inscriptions do not use this terminology, even though they acknowledge the presence of Brahmins. The early buddhist canon does not do so either, with the exception of some passages that normally discuss the brahmanical claims.
2, below. 44 brahmanism 43 explained in terms of the Sanskrit language itself. This is not correct. This chapter will present a discussion and analysis of the increased use of Sanskrit in virtually the whole of South Asia and important parts of Southeast Asia. It will show that Brahmanism itself rather than its sacred language is the determining factor behind these developments. A recent publication—Nicholas Ostler’s Empires of the Word (2005)— presents itself in its subtitle as A Language History of the World.
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