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Āryāvarta
Āryāvarta (Sanskrit: आर्यावर्त, lit. 'Land of the Noble ones', Sanskrit pronunciation: [aːrjaːˈʋərtə]) is a term for the northern Indian subcontinent in the ancient Hindu texts such as Dharmashastras and Sutras, referring to the areas of the Indo-Gangetic Plain and surrounding regions settled during and after the Indo-Aryan migrations by Indo-Aryan tribes and where Indo-Aryan religion and rituals predominated. The limits of Āryāvarta extended over time, as reflected in the various sources, as the influence of the Brahmanical ideology spread eastwards in post-Vedic times.
The Baudhayana Dharmasutra (BDS) 1.1.2.10 (perhaps compiled in the 8th to 6th centuries BCE) declares that Āryāvarta is the land that lies west of Kālakavana, east of Adarsana, south of the Himalayas and north of the Vindhyas, but in BDS 1.1.2.11 Āryāvarta is confined to the doab of the Ganges-Yamuna. BDS 1.1.2.13-15 considers people from beyond this area as of mixed origin, and hence not worthy of emulation by the Aryans. Some sutras recommend expiatory acts for those who have crossed the boundaries of Aryavarta. Baudhayana Srautasutra recommends this for those who have crossed the boundaries of Aryavarta and ventured into far away places.
The Vasistha Dharma Sutra (oldest sutras ca. 500–300 BCE) I.8-9 and 12-13 locates the Āryāvarta to the east of the disappearance of the Sarasvati River in the desert, to the west of the Kālakavana, to the north of the Pariyatra Mountains and the Vindhya Range and to the south of the Himalayas.
Patanjali's Mahābhāṣya (mid-2nd century BCE) defines Āryāvarta like the Vashistha Dharmasutra.[citation needed] According to Bronkhost, he "situates it essentially in the Ganges plan, between the Thar Desert in the west and the confluence of the rivers Ganges (Ganga) and Jumna (Yamuna) in the east."
The Manusmṛti (dated between 2nd cent. BCE to 3rd cent. CE) (2.22) gives the name to "the tract between the Himalaya and the Vindhya Ranges, from the Eastern Sea (Bay of Bengal) to the Western Sea (Arabian Sea)".
The Manava Dharmasastra (ca.150-250 CE) gives aryavarta as stretching from the eastern to the western seas, which Bronkhorst directly associates with the growing sphere of influence of the Brahmanical ideology.
Following the description of Aryavarta in early Brahmanical sources, Bronkhorst notes that the Greater Magadha area was outside Aryavarta, the heartland of Vedic Brahmanism, and proposes that "Greater Magadha" had a distinct culture. According to Bronkhorst, Aryavarta was primarily associated with a single state, the Kuru kingdom. According to Bronkhorst, the various emperors of Magadha had little interest in Brahmanism, and the conquest of the Vedic heartland by the Nanda and Maurya rulers deprived the Brahmins of their patrons, threatening the survival of the Vedic ritual tradition and creating opportunities for Buddhists and Jains to spread their religions outside the confines of Magadha. According to Bronkhorst, the Brahmins overcame their deprivation of patrons by providing new services and by incorporating the non-Vedic Indo-Aryan religious heritage of the eastern Ganges plain along with local religious traditions, giving rise to the Hindu synthesis.
Geoffrey Samuel, following Thomas Hopkins, also proposed that the Central Gangetic region formed a "distinct but related cultural complex," as exemplified by the Painted Grey Ware, which did not spread past the Ganga-Yamuna Doab. It was the area of the earliest known rice cultivation in South Asia, and had reached the Chalcolithic when the Aryans first entered northwestern India. According to Hopkins, the Aryan societies and this eastern Gangetic culture formed two separate sources for the development toward iron-working and urbanisation. According to Hopkins, the Brahmins of the Aryan, Vedic cultural sphere perceived this eastern, non-Aryan, Jain-Buddhist cultural sphere as wholly different, with a "world of female powers, natural transformation, sacred earth and sacred places, blood sacrifices, and ritualists who accept pollution on behalf of their community." Yet, Samuel notes that the distinction "was cultural, not racial," assuming that "populations in both regions were mixtures of earlier Indo-Aryan and non-Indo-Aryan speaking populations." While forming different cultural spheres, they also interacted, and shared some common Indo-Aryan elements."
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Āryāvarta
Āryāvarta (Sanskrit: आर्यावर्त, lit. 'Land of the Noble ones', Sanskrit pronunciation: [aːrjaːˈʋərtə]) is a term for the northern Indian subcontinent in the ancient Hindu texts such as Dharmashastras and Sutras, referring to the areas of the Indo-Gangetic Plain and surrounding regions settled during and after the Indo-Aryan migrations by Indo-Aryan tribes and where Indo-Aryan religion and rituals predominated. The limits of Āryāvarta extended over time, as reflected in the various sources, as the influence of the Brahmanical ideology spread eastwards in post-Vedic times.
The Baudhayana Dharmasutra (BDS) 1.1.2.10 (perhaps compiled in the 8th to 6th centuries BCE) declares that Āryāvarta is the land that lies west of Kālakavana, east of Adarsana, south of the Himalayas and north of the Vindhyas, but in BDS 1.1.2.11 Āryāvarta is confined to the doab of the Ganges-Yamuna. BDS 1.1.2.13-15 considers people from beyond this area as of mixed origin, and hence not worthy of emulation by the Aryans. Some sutras recommend expiatory acts for those who have crossed the boundaries of Aryavarta. Baudhayana Srautasutra recommends this for those who have crossed the boundaries of Aryavarta and ventured into far away places.
The Vasistha Dharma Sutra (oldest sutras ca. 500–300 BCE) I.8-9 and 12-13 locates the Āryāvarta to the east of the disappearance of the Sarasvati River in the desert, to the west of the Kālakavana, to the north of the Pariyatra Mountains and the Vindhya Range and to the south of the Himalayas.
Patanjali's Mahābhāṣya (mid-2nd century BCE) defines Āryāvarta like the Vashistha Dharmasutra.[citation needed] According to Bronkhost, he "situates it essentially in the Ganges plan, between the Thar Desert in the west and the confluence of the rivers Ganges (Ganga) and Jumna (Yamuna) in the east."
The Manusmṛti (dated between 2nd cent. BCE to 3rd cent. CE) (2.22) gives the name to "the tract between the Himalaya and the Vindhya Ranges, from the Eastern Sea (Bay of Bengal) to the Western Sea (Arabian Sea)".
The Manava Dharmasastra (ca.150-250 CE) gives aryavarta as stretching from the eastern to the western seas, which Bronkhorst directly associates with the growing sphere of influence of the Brahmanical ideology.
Following the description of Aryavarta in early Brahmanical sources, Bronkhorst notes that the Greater Magadha area was outside Aryavarta, the heartland of Vedic Brahmanism, and proposes that "Greater Magadha" had a distinct culture. According to Bronkhorst, Aryavarta was primarily associated with a single state, the Kuru kingdom. According to Bronkhorst, the various emperors of Magadha had little interest in Brahmanism, and the conquest of the Vedic heartland by the Nanda and Maurya rulers deprived the Brahmins of their patrons, threatening the survival of the Vedic ritual tradition and creating opportunities for Buddhists and Jains to spread their religions outside the confines of Magadha. According to Bronkhorst, the Brahmins overcame their deprivation of patrons by providing new services and by incorporating the non-Vedic Indo-Aryan religious heritage of the eastern Ganges plain along with local religious traditions, giving rise to the Hindu synthesis.
Geoffrey Samuel, following Thomas Hopkins, also proposed that the Central Gangetic region formed a "distinct but related cultural complex," as exemplified by the Painted Grey Ware, which did not spread past the Ganga-Yamuna Doab. It was the area of the earliest known rice cultivation in South Asia, and had reached the Chalcolithic when the Aryans first entered northwestern India. According to Hopkins, the Aryan societies and this eastern Gangetic culture formed two separate sources for the development toward iron-working and urbanisation. According to Hopkins, the Brahmins of the Aryan, Vedic cultural sphere perceived this eastern, non-Aryan, Jain-Buddhist cultural sphere as wholly different, with a "world of female powers, natural transformation, sacred earth and sacred places, blood sacrifices, and ritualists who accept pollution on behalf of their community." Yet, Samuel notes that the distinction "was cultural, not racial," assuming that "populations in both regions were mixtures of earlier Indo-Aryan and non-Indo-Aryan speaking populations." While forming different cultural spheres, they also interacted, and shared some common Indo-Aryan elements."