#indology

[lesewut]

How the Idea of God developed in Ancient India and their proofs of the Existence of God

From the series Theological Theories of the Orient - A highly informative, mentally overwhelming, spiritual overloading and awe-inspiring work: "The Progress of The Idea of God by the Indians and their Evidences for the Existence of God" written by the Altmeister of Indology Prof. Hermann Jacobi in 1923, published by W. Kirfel, who was the student and later successor of Jacobi's professorial chair. This edition also includes "The Philosophy of Madhvachaya" by Prof. Helmuth von Glasenapp, who's work is still used as standard reference for Sanskrit studies (even in India) and he also undertook the philosophical systems of Herder and Kant for a comparative analysis in consideration of Indian philosophy.

Thousand years of spuculation and theories, abstract ideas and deep timeless wisdom - Diving into Hindu cosmogony is a mental journey that must advance to a life task, when the reader is truely devoted.

So a little forewarning that this post has no aim for completeness: Just consider the wealth of thousand years of speculation and the literal sense of all those holy books and comments. But I do not need to reproduce what was consolidated so adequate by passionated Professors of Indology, as I can say for myself, as a lay(wo)man :')

"What the finest is, of this the Cosmos is made, this is satyam, this is atman, this is you (tut twam asi)."

Prof. Jacobi has the aim to analyize the six orthodox systems of Hinduism in focul point of describing how the idea of God, respectively the belief in monotheism, evolved in Ancient India. The analysis is examined in philosophical speculation and is not including the religious side of this contemplation. The great folk religions arised at the end of the Vedic period (~800 before our time) till 4th century. The idea of the Divine has undergone many transformations. Kathenotheism (Coined by Schelling, καθ’ ἕνα [kath’ héna, “one by one] + θεός [theós, “god”, believing in the existence of multiple Deities and that different deities are supreme at different times, depending on circumstances, but their autarchy were denied] is defined as a preliminary stage of monotheism, having its roots in sacrificial rituals and the interpretational demand to lightening up every part of the ritus: Because in the ritual of sacrifice everything and all is relevant, so they were considered as symbols, refering to a being "behind" the symbol, this is called brahma. With this idea, the concept of atman aroused, adding more metaphysical content (yes, there are upgrades possible :') ...) to the concept of the sacrificial cult.

"But he, who is the atman (=brahma) ist not like this and not like that, he is intagible (...), he is not connected, he is not shaking, he does not get harmed."

The whole sincerity in sacrificial exegesis, established a scientific claim and the main concern of the interpretation of symbolistic means, resulting in bringing the period of Brahmana forth.

By giving the act of sacrifice an higher value than the cult of the Divine, consquently the lower assessment of the Deities had to lead to the loss of their significance. The Brahmanical system is consistently pursueing to expand their knowledge in symbolic meanings, but the majority of Ancient Indian population was still believing in other forms of native primitive religion. (Side note: What makes a belief more primitive than the other(s)? In my opinion it is the complextity of the cosmogony defined and the treatises of theodicy. Comments and discussions over centuries, showing the dialectic process behind theories...) The search for the real, the truth (~ satyam), behind the appearance, strenghtened the will (in Indian parlance the "will" is always connected with the realization) for seeking methods of epistemology. Also the ideal of the Absolute, the Highest, the idea of this "something", which is standing above the world, is deeply interwoven in the nature of the human reason. The Ancient Indians searched for other ways for religious practice, without the help of the old Deities, finding a compromise between the thoughts of the Upanishads plus the revelations and the obligations in sacrifice of the Vedas. What a huge cultural and pychological evolution it meant for the progress of cognitive skills to reduce all phenomena as cosmic illusions, to target all roots to the One and First Cause (exciting how the Sankya ideas were combined with the Pantheism of the Upanishad) and how the definition or separation of soul (the meaning changed within the decades, traces of the old definition can be found in the Buddhism) and substance evolved the question, how the Prime Matter (pradhana or prakrti) is composed. It is very interesting how the principle of Karma, also originates in the cult of sacrifices: After a sacrfice, the time till the request will be recognized is called karman. Every action of the earthly ones is influenced by a natural and preternatural "something", which is called Karma. In the common view, Karma adheres to the soul, till it is completelty consumed (Samsara - The circle of life, the world of becoming and elapsing through liberation -> Nirvana).

It would massively expand my capacity in every way to present my notices in a logical order, but I will try to draw some graphs and present different cosmological and ontological systems in English. Still working on my notices, but will never “complete” these joyful studies of metaphysical theories in seventy lifetimes 🥲💙💙💙💙💙💙💙💙💙💙💙💙💙💙💙💙 and this is a wonderful good reason to stay alive for a little while 🦋🥰

[once-in-a-blue-moon2021]

DEVIL’S ADVOCACY: SABOTAGING HINDUTVA

DEVIL’S ADVOCACY: SABOTAGING HINDUTVA

Posted on 06/12/2022 License: CC BY 4.0 DOI: 10.13140/RG.2.2.24656.58884 Abstract In the course of confronting members of the Hindutvavadins’ ruling party in India, we have faced a great problem while conversing with the members of the Sangh Parivar. We were confused with a paradox: The Hindutvavadins do not know what Hindutva is. What are the distinctive features of the Hindutva as preached…

[aceteling]

I managed! I got a supervisor!

[onlinenotebank]

Concepts of Indology by GS Ghurye

Indology (G S Ghurye) Indology:- “Indology is basically the use of ancient texts and scriptures of India by the sociologists to understand the social and cultural life in India”. Indology is known as the science of Indian Society. The Indological perspective claims to understand Indian Society through the concepts, theories and frameworks that are closely associated with Indian…

[metamatar]

This is maybe a stupid question but do you think there's any ties between like orientalist trends in western countries that glorify dharmic religions and Hindutva? Like I've heard 'Hinduism is the oldest religion on Earth' and 'Hinduism/Buddhism are just so much more enlightened than savage Abrahamic religions' and 'how could there be war and oppression in India? Hindus don't believe in violence' from white liberals and it certainly seems *convenient* for Hindutva propaganda, at least.

Not stupid at all! Historically, orientalism precedes modern Hindutva. The notion of a unified Hinduism is actually constructed in the echo of oriental constructions of India, with Savarkar clearly modelling One Nation, One Race, One Language on westphalian nationhood. He will often draw on Max Mueller type of indology orientalists in his writing in constructing the Hindu claim to a golden past and thus an ethnostate.

In terms of modern connections you can see the use and abuse of orientalism in South Asian postcolonial studies depts in the west that end up peddling Hindutva ideology –

The geographer Sanjoy Chakravorty recently promised that, in his new book, he would “show how the social categories of religion and caste as they are perceived in modern-day India were developed during the British colonial rule…” The air of originality amused me. This notion has been in vogue in South Asian postcolonial studies for at least two decades. The highest expression of the genre, Nicholas Dirks’s Castes of Mind, was published in 2001. I take no issue with claiming originality for warmed-over ideas: following the neoliberal mantra of “publish or perish,” we academics do it all the time. But reading Chakravorty’s essay, I was shocked at the longevity of this particular idea, that caste as we know it is an artefact of British colonialism. For any historian of pre-colonial India, the idea is absurd. Therefore, its persistence has less to do with empirical merit, than with the peculiar dynamics of the global South Asian academy.

[...] No wonder that Hindutvadis in both countries are now quoting their works to claim that caste was never a Hindu phenomenon. As Dalits are lynched across India and upper-caste South Asian-Americans lobby to erase the history of their lower-caste compatriots from US textbooks, to traffic in this self-serving theory is unconscionable.

You can see writer sociologists beloved of western academia like Ashish Nandy argue for the "inherent difference of indian civilization makes secularism impossible" and posit that the caste ridden gandhian hinduism is the answer as though the congress wasn't full of hindutva-lites and that the capture of dalit radicalism by electoralism and grift is actually a form of redistribution. Sorry if thats not necessarily relevant I like to hate on him.

Then most importantly is the deployment of "Islamic Colonization" that Hindu India must be rescued from, which is merely cover for the rebrahmanization of the country. This periodization and perspective of Indian history is obviously riven up in British colonial orientalism, see Romila Thapar's work on precolonial India. Good piece on what the former means if you've not engaged with it, fundamentally it posits an eternal Hindu innocence.

[zeherili-ankhein]

THIS MF EVEN KNEW ABOUT INDIANS' REINCARNATION AND MOKSHA STUFF BUT COULDN'T GET THE FUCKING GEOGRAPHY ACCURATE

His Indological priorities are.... amusing....

He was sharing that drugs with some Indian travellers or someone who had came to India and that bitch was like Colombus in Geography 💀

OR HE DELIBERATELY DID THIS TO TROLL US knowing someone someday in the future from India would be pulling their hair reading this 💀

[kaze-no-yurei]

One of the diversionary tactics employed by the eminent historians in order to shield Islamic iconoclasm from the public eye is to allege that Hinduism itself is the guilty religion, of persecuting minority religions such as Buddhism. So much is this accusation now taken for granted, that any attempt to stick to the historical record fills the secularists with exasperation at such Hindu fanatical blindness.

Sadly, some Buddhists have taken the bait and interiorized this line of anti-Hindu polemic, which also ties in neatly with the pro-Buddhist bias in Nehruvian and Western Indology. How painfully ungrateful. While Hinduism has received from Islam nothing but murder and destruction, Buddhism owes a lot to Hinduism. Apart from its very existence, it has received from Hinduism toleration, alms by Hindu laymen, sons and daughters of Hindus to fill its monasteries and nunneries, land grants and funding by Hindu rulers, protection by Hindu rulers against lawlessness and against the Islamic invaders between the mid-7th and the late 12th century. In many cases, Buddhist temples formed part of large pluralist temple-complexes, and Hindu codes of art and architecture dealt with Buddha on a par with Shiva and other objects of depiction and worship.

[hissterical-nyaan]

Indology in western countries is the biggest lie I've ever seen 💀 these people so delulu

[nakulsword]

Nakul

Desi discussions & 12th (math) learning dedicated blog

Nakul. Sword. They both go together and conquer the West.

Nakul's word. I tell you things I learnt about the Mahabharat!

Hello! You can call me Nakul or Rei or whatever really! I usually introduce myself as Nakul here though! My main blog is not this and is filled with non-sensible rantings/day-to-day desi fiascos.

Hello again! You know me as Nakul from @aurkitnarulaoge? Wonderful!

This is a side blog to have deep indology/Mahabharat/Ramayan/history/religious/cultural/learning based discussions!

There is a thin line between constructive criticism & hate, communication & discord, debate & argument.

I will not tolerate hate and might try to dismember your body if you're not very nice to me or my people. You can have opinions, and if they need to be shared, be my guest— the ask box is open.

[33-108]

ABHINAVAGUPTA

"Abhinavagupta (c. 950 – 1016 AD) was a philosopher, mystic and aesthetician from Kashmir. He was also considered an influential musician, poet, dramatist, exegete, theologian, and logician – a polymathic personality who exercised strong influences on Indian culture.

He was born in Kashmir in a family of scholars and mystics and studied all the schools of philosophy and art of his time under the guidance of as many as fifteen (or more) teachers and gurus. In his long life he completed over 35 works, the largest and most famous of which is Tantrāloka, an encyclopaedic treatise on all the philosophical and practical aspects of Kaula and Trika (known today as Kashmir Shaivism). Another one of his very important contributions was in the field of philosophy of aesthetics with his famous Abhinavabhāratī commentary of Nāṭyaśāstra of Bharata Muni.

Life

"Abhinavagupta" was not his real name, rather a title he earned from his master, carrying a meaning of "competence and authoritativeness". In his analysis, Jayaratha (1150–1200 AD) – who was Abhinavagupta's most important commentator – also reveals three more meanings: "being ever vigilant", "being present everywhere" and "protected by praises".Raniero Gnoli, the only Sanskrit scholar who completed a translation of Tantrāloka in a European language, mentions that "Abhinava" also means "new", as a reference to the ever-new creative force of his mystical experience.

From Jayaratha, we learn that Abhinavagupta was in possession of all the six qualities required for the recipients of the tremendous level of śaktipāta, as described in the sacred texts (Śrīpūrvaśāstra):] an unflinching faith in God, realisation of mantras, control over objective principles (referring to the 36 tattvas), successful conclusion of all the activities undertaken, poetic creativity and spontaneous knowledge of all disciplines.

Abhinavagupta's creation is well equilibrated between the branches of the triad (Trika): will (icchā), knowledge (jñāna), action (kriyā); his works also include devotional songs, academical/philosophical works and works describing ritual/yogic practices.

As an author, he is considered a systematiser of the philosophical thought. He reconstructed, rationalised and orchestrated the philosophical knowledge into a more coherent form, assessing all the available sources of his time, not unlike a modern scientific researcher of Indology.

Various contemporary scholars have characterised Abhinavagupta as a "brilliant scholar and saint","the pinnacle of the development of Kasmir Śaivism"] and "in possession of yogic realization".

Social background, family and disciples

"Magical" birth

The term by which Abhinavagupta himself defines his origin is "yoginībhū", 'born of a yoginī'. In Kashmir Shaivism and especially in Kaula it is considered that a progeny of parents "established in the divine essence of Bhairava", is endowed with exceptional spiritual and intellectual prowess. Such a child is supposed to be "the depository of knowledge", who "even as a child in the womb, has the form of Shiva", to enumerate but a few of the classical attributes of his kind.

Parents

His mother, Vimalā (Vimalakalā) died when Abhinavagupta was just two years old; as a consequence of losing his mother, of whom he was reportedly very attached, he grew more distant from worldly life and focused all the more on spiritual endeavour.

The father, Narasiṃha Gupta, after his wife's death favoured an ascetic lifestyle, while raising his three children. He had a cultivated mind and a heart "outstandingly adorned with devotion to Mahesvara (Shiva)" (in Abhinavagupta's own words). He was Abhinavagupta's first teacher, instructing him in grammar, logic and literature.

Family

Abhinavagupta had a brother and a sister. The brother, Manoratha, was a well-versed devotee of Shiva. His sister, Ambā (probable name, according to Navjivan Rastogi), devoted herself to worship after the death of her husband in late life.

His cousin Karṇa demonstrated even from his youth that he grasped the essence of Śaivism and was detached of the world. His wife was presumably Abhinavagupta's older sister Ambā, who looked with reverence upon her illustrious brother. Ambā and Karṇa had a son, Yogeśvaridatta, who was precociously talented in yoga](yogeśvar implies "lord of yoga").

Abhinavagupta also mentions his disciple Rāmadeva as faithfully devoted to scriptural study and serving his master. Another cousin was Kṣema, possibly the same as Abhinavagupta's illustrious disciple Kṣemarāja. Mandra, a childhood friend of Karṇa, was their host in a suburban residence; he was not only rich and in possession of a pleasing personality, but also equally learned. And last but not least, Vatasikā, Mandra's aunt, who got a special mention from Abhinavagupta for caring for him with exceptional dedication and concern; to express his gratitude, Abhinavagupta declared that Vatasikā deserved the credit for the successful completion of his work.

The emerging picture here is that Abhinavagupta lived in a nurturing and protected environment, where his creative energies got all the support they required. Everyone around him was filled with spiritual fervor and had taken Abhinavagupta as their spiritual master. Such a supporting group of family and friends was equally necessary as his personal qualities of genius, to complete a work of the magnitude of Tantrāloka.

Ancestors

By Abhinavagupta's own account, his most remote known ancestor was called Atrigupta, born in Madhyadeśa: [Manusmirti (circa 1500 BC, 2/21) defines the Madhyadesh region as vast plains between Himalaya and Vindhya mountains and to the east of the river Vinasana (invisible Saraswati) and to the west of Praya]. Born in Madhyadeśa he travelled to Kashmir at the request of the king Lalitāditya, around year 740 CE

Masters

Abhinavagupta is famous for his voracious thirst for knowledge. To study he took many teachers (as many as 15), both mystical philosophers and scholars. He approached Vaiṣṇavas, Buddhists, Śiddhānta Śaivists and the Trika scholars.

Among the most prominent of his teachers, he enumerates four. Vāmanātha who instructed him in dualistic Śaivism and Bhūtirāja in the dualist/nondualist school. Besides being the teacher of the famous Abhinavagupta, Bhūtirāja was also the father of two eminent scholars.

Lakṣmaṇagupta, a direct disciple of Utpaladeva, in the lineage of Trayambaka, was highly respected by Abhinavagupta and taught him all the schools of monistic thought : Krama, Trika and Pratyabhijña (except Kula).

Śambhunātha taught him the fourth school (Ardha-trayambaka). This school is in fact Kaula, and it was emanated from Trayambaka's daughter.

For Abhinavagupta, Śambhunātha was the most admired guru. Describing the greatness of his master, he compared Śambhunātha with the Sun, in his power to dispel ignorance from the heart, and, in another place, with "the Moon shining over the ocean of Trika knowledge".

Abhinavagupta received Kaula initiation through Śambhunāthas wife (acting as a dūtī or conduit). The energy of this initiation is transmitted and sublimated into the heart and finally into

consciousness. Such a method is difficult but very rapid and is reserved for those who shed their mental limitations and are pure.

It was Śambhunātha who requested of him to write Tantrāloka. As guru, he had a profound influence in the structure of Tantrāloka and in the life of its creator, Abhinavagupta.

As many as twelve more of his principal teachers are enumerated by name but without details. It is believed that Abhinavagupta had more secondary teachers. Moreover, during his life he had accumulated a large number of texts from which he quoted in his magnum opus, in his desire to create a synthetic, all-inclusive system, where the contrasts of different scriptures could be resolved by integration into a superior perspective.

Lifestyle

Abhinavagupta remained unmarried all his life, and as an adept of Kaula, at least initially maintained brahmacharya and supposedly used the vital force of his energy (ojas) to deepen his understanding of the spiritual nervous system he outlined in his works—a system involving ritual union between Purusha as (Shiva) and Shakti. Such union is essentially non-physical and universal, and thus Abhinavagupta conceived himself as always in communion with Shiva-Shakti. In the context of his life and teachings, Abhinavagupta parallels Shiva as both ascetic and enjoyer.

He studied assiduously at least until the age of 30 or 35, To accomplish that he travelled, mostly inside Kashmir. By his own testimony, he had attained spiritual liberation through his Kaula practice, under the guidance of his most admired master, Śambhunātha.

He lived in his home (functioning as an ashram) with his family members and disciples, and he did not become a wandering monk, nor did he take on the regular duties of his family, but lived out his life as a writer and a teacher. His personality was described as a living realisation of his vision.

In an epoch pen-painting he is depicted seated in Virasana, surrounded by devoted disciples and family, performing a kind of trance-inducing music at veena while dictating verses of Tantrāloka to one of his attendees – behind him two dūtī (women yogi) waiting on him. A legend about the moment of his death (placed somewhere between 1015 and 1025, depending on the source), says that he took with him 1,200 disciples and marched off to a cave (the Bhairava Cave, an actual place known to this day), reciting his poem Bhairava-stava, a devotional work. They were never to be seen again, supposedly translating together into the spiritual world.

Works

Abhinavagupta's works fall into multiple sections: manuals of religious ritual, devotional songs, philosophical works and philosophy of aesthetics. Here are enumerated most of his works.

Religious works

Tantraloka

His most important work was Tantrāloka,(translates into "To Throw Light on Tantra"), a synthesis of all the Trika system. Its only complete translation in a European language – Italian – is credited to Raniero Gnoli, now at its second edition. The esoteric chapter 29 on the Kaula ritual was translated in English together with Jayaratha's commentary by John R. Dupuche, Rev. Dr. A complex study on the context, authors, contents and references of Tantrāloka was published by Navjivan Rastogi, Prof. of the Lucknow University. Though there are no English translations of Tantrāloka to date, the last recognized master of the oral tradition of Kashmir Shaivism, Swami Lakshman Joo, gave a condensed version of the important philosophical chapters of ‘‘Tantrāloka’‘ in his book, Kashmir Shaivism – The Secret Supreme.

Another important text was the commentary on Parātrīśikā, Parātrīśikāvivaraṇa, detailing the signification of the phonematic energies and their two sequential ordering systems, Mātṛkā and Mālinī. This was the last great translation project of Jaideva Singh.

Tantrasara

Tantrasara

Tantrasāra ("Essence of Tantra") is a summarised version, in prose, of Tantrāloka, which was once more summarised in Tantroccaya, and finally presented in a very short summary form under the name of Tantravaṭadhānikā – the "Seed of Tantra".

Pūrvapañcikā was a commentary of Pūrvatantra, alias Mālinīvijaya Tantra, lost to this day. Mālinīvijayā-varttika("Commentary on Mālinīvijaya") is a versified commentary on Mālinīvijaya Tantra's first verse. Kramakeli, "Krama's Play" was a commentary of Kramastotra, now lost. Bhagavadgītārtha-saṃgraha which translates "Commentary on Bhagavad Gita" has now an English translation by Boris Marjanovic.]

Other religious works are: Parātrīśikā-laghuvṛtti, "A Short Commentary on Parātrīśikā", Paryantapañcāśīkā ("Fifty Verses on the Ultimate Reality"), Rahasyapañcadaśikā ("Fifteen Verses on the Mystical Doctrine"), Laghvī prakriyā ("Short Ceremony"), Devīstotravivaraṇa ("Commentary on the Hymn to Devi") and Paramārthasāra ("Essence of the Supreme Reality").

Devotional hymns

Abhinavagupta has composed a number of devotional poems, most of which have been translated into French by Lilian Silburn:

• Bodhapañcadaśikā – "Fifteen Verses on Consciousness";

• Paramārthacarcā – "Discussion on the Supreme Reality";

• Anubhavanivedana – "Tribute of the Inner Experience";

• Anuttarāṣṭikā – "Eight Verses on Anuttara";

• Krama-stotra – an hymn, different from the fundamental text of the Krama school;

• Bhairava-stava – "Hymn to Bhairava";

• Dehasthadevatācakra-stotra – "Hymn to the Wheel of Divinities that Live in the Body";

• Paramārthadvādaśikā – "Twelve Verses on the Supreme Reality" and

• Mahopadeśa-viṃśatikā – "Twenty Verses on the Great Teaching".

• Another poem Śivaśaktyavinābhāva-stotra – "Hymn on the Inseparability of Shiva and Shakti" was lost.

Philosophical works

One of the most important works of Abhinavagupta is Īśvarapratyabhijñā-vimarśini ("Commentary to the Verses on the Recognition of the Lord") and Īśvarapratyabhijñā-vivṛti-vimarśini ("Commentary on the explanation of Īśvarapratyabhijñā"). This treatise is fundamental in the transmission of the Pratyabhijña school (the branch of Kashmir Shaivism based on direct recognition of the Lord) to our days. Another commentary on a Pratyabhijña work – Śivadṛṣtyā-locana ("Light on Śivadṛṣṭi") – is now lost. Another lost commentary is Padārthapraveśa-nirṇaya-ṭīkā and Prakīrṇkavivaraṇa ("Comment on the Notebook") referring to the third chapter of Vākyapadīya of Bhartrihari. Two more philosophical texts of Abhinavagupta are Kathāmukha-tilaka("Ornament of the Face of Discourses") and Bhedavāda-vidāraṇa ("Confrontation of the Dualist Thesis"). Abhinavagupta's thought was strongly influenced by Buddhist logic.

Poetical and dramatic works

Abhinavabharati

Abhinavaguptas most important work on the philosophy of art is Abhinavabhāratī – a long and complex commentary on Natya Shastra of Bharata Muni. This work has been one of the most important factors contributing to Abhinavagupta's fame up until present day. His most important contribution was that to the theory of rasa(aesthetic savour).

Other poetical works include: Ghaṭa-karpara-kulaka-vivṛti, a commentary on "Ghaṭakarpara" of Kalidasa; Kāvyakauṭukavivaraṇa, a "Commentary to the Wonder of Poetry" (a work of Bhaṭṭa Tauta), now lost; and Dhvanyālokalocana, "Illustration of Dhvanyāloka", which is a famous work of Anandavardhana."

[sabakos]

An interpretive translation should be considered a work in its own right inspired by the original (chapman's homer, fitzgerald's rubiyat, etc.). A critical translation should be read in parallel with the original in order to gain as complete of an understanding as possible. These two audiences have very different needs and wants. But the people frustrated about the fact that one thousand months is not enough time to learn every language are almost indubitably in the latter audience. And we are not simply misinformed about the trivialities of the modes of interpretation in literary studies; the work of critical scholars in fields like Classics, Assyriology, Egyptology, Sinology, Indology, etc. is specifically catered towards people like us.

[mrdirtybear]

Abu Rayhan Muhammad ibn Ahmad al-Biruni a/k/a Al Biruni (973 - 1050) was an Iranian scholar and polymath during the Islamic Golden Age. He has been called the "founder of Indology", "Father of Comparative Religion", "Father of modern geodesy", and the first anthropologist.

Al-Biruni was well versed in physics, mathematics, astronomy, and natural sciences, and al distinguished historian, chronologist, and linguist. He studied almost all the sciences of his day. Royalty funded Al-Biruni's research and sought him out. Al-Biruni was influenced by the scholars of other nations, e.g. the Greeks, from whom he took inspiration when he turned to philosophy. He knew at least six languages. He spent much of his life in modern-day central-eastern Afghanistan. 

In 1017 he travelled to the Indian subcontinent and wrote a treatise on Indian culture titled Tārīkh al-Hind (History of India), After exploring the Hindu faith practiced in India. He was, for his time, an admirably impartial writer on the customs and creeds of various nations, his scholarly objectivity earning him the title al-Ustadh ("The Master") in recognition of his remarkable description of early 11th-century India.

[miteshsposts]

Best History Journals in India

India is home to a rich historical heritage, and there are several prestigious journals where historians publish their research. Here are some of the best history journals in India, known for their quality and scholarly contributions.

1. Indian Historical Review

The Indian Historical Review is a premier journal that publishes articles on a wide range of historical topics. It is highly respected for its rigorous peer-review process and commitment to publishing high-quality research.

2. Studies in History

Studies in History is a well-regarded journal that focuses on diverse aspects of Indian history. It encourages a multidisciplinary approach and includes research from sociology, anthropology, and related fields.

3. Social Scientist

The Social Scientist is a journal that covers history along with sociology, economics, and political science. It is known for its critical and analytical articles, making it a valuable resource for researchers in various social sciences.

4. Economic and Political Weekly (EPW)

While not exclusively a history journal, EPW frequently publishes articles on historical topics, especially those related to social and economic history. It is renowned for its in-depth analysis and scholarly rigor.

5. Journal of Indian History and Culture

Published by the C.P. Ramaswami Aiyar Institute of Indological Research, this journal focuses on the cultural aspects of Indian history, including art, literature, and religion.

6. Proceedings of the Indian History Congress

The Indian History Congress is a significant association of historians in India. Its annual proceedings feature a wide range of research papers covering various periods and themes in Indian history.

7. Indian Economic and Social History Review

This journal specializes in the economic and social history of India. It publishes in-depth articles that explore historical dimensions of economic and social phenomena, known for their scholarly depth.

Key Features of These Journals

Peer Review: These journals ensure high standards through a stringent peer-review process.

Wide Range of Topics: They cover a broad spectrum of historical topics, from ancient to modern times.

Strong Reputation: Many of these journals have a long-standing reputation and are highly respected in the academic community.

Conclusion

For historians looking to publish their research, these journals provide excellent platforms. They offer high-quality, peer-reviewed research and are well-regarded in the academic community. Whether you are an established historian or an emerging researcher, these journals can offer valuable insights and opportunities for scholarly engagement.

For more information, visit the Best History Journals in India page on our website.

[tfgadgets]

PM Modi Meets Indologists in Austria; Discusses Indian History, Philosophy, Art & Culture

During the discussion, the scholars also talked about their academic and research engagement with India, the press release said. (Image: @narendramodi/X) “Prime Minister Modi exchanged views on Indology and various facets of Indian history, philosophy, art and culture with the scholars,” the Ministry of External Affairs in New Delhi said in a press release Prime Minister Narendra Modi on…

[livesanskrit]

Send from Sansgreet Android App. Sanskrit greetings app from team @livesanskrit .

It's the first Android app for sending @sanskrit greetings. Download app from https://livesanskrit.com/sansgreet

Rasik Vihari Joshi.

Rasik Vihari Joshi is a distinguished academic and has been a visiting professor of Indology and Sanskrit at universities in the Czech Republic, Hungary, Mexico, and the United States, among other countries. He is a recipient of the Czechoslovakia Commemorative Gold Medal from Charles University of Prague for Contribution of Merit to Sanskrit Studies and the President of India Award for Outstanding Contribution to Sanskrit.

#sansgreet #sanskritgreetings #greetingsinsanskrit #sanskritquotes #sanskritthoughts #emergingsanskrit #sanskrittrends #trendsinsanskrit #livesanskrit #sanskritlanguage #sanskritlove #sanskritdailyquotes #sanskritdailythoughts #sanskrit #resanskrit #rasikviharijoshi #academician #academic #professor #indologist #indology #sanskritprofessor #elcolegiodeméxico #mexico #mexicocity #delhiuniversity #jodhpuruniversity #columbiauniversity #budapestuniversity #celebratingsanskrit

[mkcosplayorcovid-19prevention]

What's a Cool Movie... that Showcase's Buhdist Mysticism...

Ahhh...