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Who is Brahmacarin and what is Brahmacarya? From the mytho -poetic to the religio -ethical. A new interpretation of early Indian social -intellectual history.

Record Type:	Electronic resources : Monograph/item
Title/Author:	Who is Brahmacarin and what is Brahmacarya? From the mytho -poetic to the religio -ethical. A new interpretation of early Indian social -intellectual history./
Author:	Huang, Pochi.
Published:	Ann Arbor : ProQuest Dissertations & Theses, : 2001,
Description:	261 p.
Notes:	Source: Dissertations Abstracts International, Volume: 62-11, Section: A.
Contained By:	Dissertations Abstracts International62-11A.
Subject:	Religious history. -
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9999742
ISBN:	9780493083841

Who is Brahmacarin and what is Brahmacarya? From the mytho -poetic to the religio -ethical. A new interpretation of early Indian social -intellectual history.
Huang, Pochi.

Who is Brahmacarin and what is Brahmacarya? From the mytho -poetic to the religio -ethical. A new interpretation of early Indian social -intellectual history. - Ann Arbor : ProQuest Dissertations & Theses, 2001 - 261 p.

Source: Dissertations Abstracts International, Volume: 62-11, Section: A.

Thesis (Ph.D.)--Harvard University, 2001.

This item must not be sold to any third party vendors.

This dissertation explores the evolving meanings and their implications of brahmacarin and brahmacarya (or brahmacariya in Pali) in early Indian intellectual history, specifically in the Vedic and early Buddhist periods. Brahmacarn is conventionally defined by scholars as "Vedic student" or "chaste (or celibate) student," as if the two definitions were expressions of an identical commitment. However, a Buddhist brahmacarin (monk) living the monastic life does not undergo Vedic training, and a Vedic student is clearly not a Buddhist mendicant-yet both are called " brahmacarin." This does not mean that a "Vedic student" may not practice a life of continence, but learning the Vedas and practicing chastity are not necessarily intrinsically related practices. Hence, members of different religious communities may employ these same terms while yet having different phenomena in mind, since neither brahmacarin nor brahmacarya has ever been a notion definitively fixed. This study, therefore, critically reviews the problematic nature of the accepted definitions of these terms. Our investigation of the conceptual evolution of what is conveyed by brahmacarin and brahmacarya/ brahmacaiya in this period has shown this historical evolution to be both a complex process not reducible to any ready-made delineation and one which belies conventional wisdom. The interchangeability of "Vedic student" and "chaste student" as definitions of brahmacarin is not found in the texts. The term brahmacarin first appeared in the Rgveda as the appellation of Brhaspati, Master of poetry, in a mythological context, but evolved to the point where it was used by the Buddha to denote a person endowed with religious as well as ethical accomplishments. Brahmacarya, on the other hand, was first employed in the Atharva Veda, again in a mythological setting, to denote the life of discipleship which demands toil, diligence and discipline. In later Buddhist contexts brahmacariya had come to convey an inclusive idea comprehensively signifying the religio-ethical excellence of Buddhism as initiated by the Buddha. The great transformation in thought that occurred in ancient India, as sketched out above, is witness to a broader intellectual evolution which I term "from the mytho-poetic to the religio-ethical.".

ISBN: 9780493083841Subjects--Topical Terms:

2122824
Religious history.
Subjects--Index Terms:

Brahmacarin

Who is Brahmacarin and what is Brahmacarya? From the mytho -poetic to the religio -ethical. A new interpretation of early Indian social -intellectual history.
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245 1 0 $a Who is Brahmacarin and what is Brahmacarya? From the mytho -poetic to the religio -ethical. A new interpretation of early Indian social -intellectual history.
260 1 $a Ann Arbor : $b ProQuest Dissertations & Theses, $c 2001
300 $a 261 p.
500 $a Source: Dissertations Abstracts International, Volume: 62-11, Section: A.
500 $a Publisher info.: Dissertation/Thesis.
500 $a Advisor: Witzel, Michael.
502 $a Thesis (Ph.D.)--Harvard University, 2001.
506 $a This item must not be sold to any third party vendors.
506 $a This item must not be added to any third party search indexes.
520 $a This dissertation explores the evolving meanings and their implications of brahmacarin and brahmacarya (or brahmacariya in Pali) in early Indian intellectual history, specifically in the Vedic and early Buddhist periods. Brahmacarn is conventionally defined by scholars as "Vedic student" or "chaste (or celibate) student," as if the two definitions were expressions of an identical commitment. However, a Buddhist brahmacarin (monk) living the monastic life does not undergo Vedic training, and a Vedic student is clearly not a Buddhist mendicant-yet both are called " brahmacarin." This does not mean that a "Vedic student" may not practice a life of continence, but learning the Vedas and practicing chastity are not necessarily intrinsically related practices. Hence, members of different religious communities may employ these same terms while yet having different phenomena in mind, since neither brahmacarin nor brahmacarya has ever been a notion definitively fixed. This study, therefore, critically reviews the problematic nature of the accepted definitions of these terms. Our investigation of the conceptual evolution of what is conveyed by brahmacarin and brahmacarya/ brahmacaiya in this period has shown this historical evolution to be both a complex process not reducible to any ready-made delineation and one which belies conventional wisdom. The interchangeability of "Vedic student" and "chaste student" as definitions of brahmacarin is not found in the texts. The term brahmacarin first appeared in the Rgveda as the appellation of Brhaspati, Master of poetry, in a mythological context, but evolved to the point where it was used by the Buddha to denote a person endowed with religious as well as ethical accomplishments. Brahmacarya, on the other hand, was first employed in the Atharva Veda, again in a mythological setting, to denote the life of discipleship which demands toil, diligence and discipline. In later Buddhist contexts brahmacariya had come to convey an inclusive idea comprehensively signifying the religio-ethical excellence of Buddhism as initiated by the Buddha. The great transformation in thought that occurred in ancient India, as sketched out above, is witness to a broader intellectual evolution which I term "from the mytho-poetic to the religio-ethical.".
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