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Variety and Integration in the Pattern of Indian Culture

Published online by Cambridge University Press:  23 March 2011

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Extract

Even if one uses Sanskrit only as the instrument of investigation, it is apparent that Indian culture was a current which, as it flowed and spread, was fed by many a stream and absorbed many a small and stagnant pool. With volume, it gathered often bewildering variety, which was synthesized in a systematic plan. That diverse sources contributed to its making is obvious, but to identify each of them, to survey all the material accepted, and to be reasonably precise in the innumerable details that such a study involves, seems a stupendous and baffling task. It is possible, however, to point out certain instances in which the main tradition embraced smaller group-cultures and incorporated regional elements. As this culture became consolidated throughout India, it employed certain characteristic methods wherever it went, not only in India and the peripheral regions, but in all those trans-Indian territories to which it expanded. Sanskrit was the ultimate medium of transmission used by the main body of this culture and Sanskritization the chief technique of the take-over. Hence an examination of Sanskrit literature, in its different branches, will prove useful in investigating the incorporation of regional and folk elements. Without going into questions of pre-Vedic or Indus Valley cultures, or the problem of contributions by Munda, Austric, Dravidian, and Mongoloid, data can be found in Sanskrit literature which help to illuminate Hindu sociology, religion, and the arts during the historic period.

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Articles
Copyright
Copyright © The Association for Asian Studies, Inc. 1956

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References

1 Acts of appeasement of malevolent forces, acts for securing good things and increase of welfare and wealth, and acts intended to harm one's enemies, and also several other minor observances of a customary and auspicious nature are part of the contents of the Atharvaveda.

2 Kane, P. V., History of Dharmaśāstra (Poona, 19301946), III, 875.Google Scholar

3 See my account of this in Age of the Nandas and Mauryas (Banaras: Motilal Banarsidass, 1952)Google Scholar, in the section under Literature.

4 I have presented this rich material from Bāṇa in my contribution on medieval Hinduism to a symposium of reading material on India, being edited by Dr. A. H. Yarrow of Columbia University.

5 In stories of Hindu saints and devotees of the Muslim period, as, for example, the story of Rāmadās of Bhadrāchalam, the Golconda Nawab is made out in the legendary part of the story to have been a Hindu worshipper in Banaras in the previous birth, reborn as a Muslim as a result of his impatience, irascibility, and lack of self-control.

6 Journal of the Ganganatha Jha Research Institute, VIII, 3 (May 1951), 257259.Google Scholar