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Hindu scriptology and the civilisational impact of Brahmi
The Brahmi script, an ancient Hindu writing system, is the progenitor of numerous scripts across India, South Asia, Southeast Asia, and parts of East Asia, earning it the title "mother of Indian scripts."
This article explores Hindu Scriptology—the study of Brahmi-derived scripts—focusing on their evolution through Uttara Brahmi (Northern Brahmi) and Dakshina Brahmi (Southern Brahmi), which gave rise to scripts such as Devanagari, Tamil, Thai, and Khmer. Brahmi's legacy reflects the vast reach of Hindu civilisation, which, until the 8th century CE, spanned from Afghanistan in the west to the Malay Archipelago in the east.
Despite Islamic conquests and colonial influences and introduction of Arabic and Latin scripts in some regions, Brahmi-derived scripts endure, evidencing Hindu cultural unity. However, without a Hindu state, Hindu civilisation faces threats to its languages, scripts, and heritage. This article argues that Brahmi dates to the Rigvedic period or earlier, examines its descendants, their significance, and the urgent need to preserve this heritage.
Origins of Brahmi: Foundation of Hindu Scriptology
Brahmi's earliest evidence appears in Emperor Ashoka's edicts (circa 268–232 BCE), marking it among the world's earliest writing systems. Its origins likely trace to the Rigvedic period (1500–1200 BCE or earlier), rooted in Hindu civilisation's intellectual advancements. Brahmi's syllabic structure, with consonants carrying inherent vowels modifiable by diacritics, suited the phonological complexity of Indian languages.
Western dating of Hindu civilisational events often avoids exceeding 4000 BCE, potentially due to alignment with Biblical timelines, resulting in dates that may diminish Hindu civilisation's antiquity. However, this article does not delve into these debates, as they are beyond its scope.
The Rigveda's 1,028 hymns, with precise syllable counts (e.g., Gayatri with eight syllables per line, Trishtubh with 11), suggest a sophisticated linguistic system, likely supported by a script, despite oral transmission via techniques like pada-patha and ghana-patha. Non-sacred activities, such as trade or annotations, likely required writing, though perishable materials like palm leaves have left no trace. Panini's Ashtadhyayi (~5th century BCE or earlier), a grammatical treatise with ~4,000 sutras, implies a need for written codification due to its complexity.
The name "Brahmi," linked to Brahma, the divine holder of the Vedas, reinforces traditional beliefs in its ancient origins, tying it to the Rigveda. The Indus Valley Script (3300–1900 BCE) indicates an early writing culture, potentially influencing a proto-Brahmi.
The absence of epigraphical evidence before the third century BCE reflects archaeological limitations, not a scriptless civilisation. Ashokan inscriptions, spanning Afghanistan to Sri Lanka, show Brahmi's role in unifying a diverse empire, spreading Hindu and Buddhist principles. Its standardised form suggests prior development, likely from the Rigvedic period or earlier, establishing Hindu scriptology's foundation.
The absence of pre-3rd century BCE epigraphical evidence reflects archaeological limitations, not a scriptless civilisation that produced great works such as the Rigveda and Panini's Ashtadhyayi long before. Ashokan inscriptions, spanning Afghanistan to Sri Lanka, show Brahmi's role in unifying a diverse empire, spreading Hindu and Buddhist principles. Its standardised form suggests prior development, likely from the Rigvedic period, establishing Hindu scriptology's foundation.
Bifurcation of Brahmi: Uttara and Dakshina Brahmi
By the early centuries CE, Brahmi's regional variants, which began evolving earlier (e.g., Tamil-Brahmi in the 3rd century BCE), were classified as Uttara Brahmi (Northern Brahmi) and Dakshina Brahmi (Southern Brahmi), reflecting geographical and linguistic diversity.
Uttara Brahmi: The northern branch:
Uttara Brahmi, used north of the Vindhyas, wrote Sanskrit and Prakrit for Hindu, Buddhist and Jain traditions, characterised by angular forms. Its descendants include:
Devanagari:Used for Sanskrit, Hindi, Marathi, and Nepali, Devanagari evolved from the Gupta script, with its shirorekha (horizontal line) symbolising northern script unity.
Sharada:Used in Kashmir for Sanskrit and Kashmiri, it remains a symbol of Hindu heritage.
Gujarati:A cursive Devanagari derivative, reflecting Gujarat's cultural dynamism.
Gurmukhi:Developed for Punjabi by Guru Angad, tied to Sikhism's Hindu ethos.
Bengali, Odiya, Assamese:Evolving from the Siddham script, these preserve Hindu literary traditions.
Meetei Mayek:Revived in Manipur, symbolising Hindu heritage reclamation.
Tibetan:Developed in the 7th century, it spread Buddhism, a Hindu-derived religion, to Tibet.
These scripts, driven by Hindu, and Buddhist traditions, carried Hindu influence to Central Asia, embodying northern Hindu scriptology's unity.
Dakshina Brahmi: The southern branch:
Dakshina Brahmi, used in southern India, Sri Lanka, and Southeast Asia, adapted to Dravidian and non-Indo-Aryan languages with rounded forms. Its descendants include:
Tamil:Originating from Tamil-Brahmi (3rd century BCE), an early southern Brahmi variant, it evolved through Vatteluttu and Pallava scripts (4th–7th centuries CE), with significant Grantha influence, and was standardised in the 20th century.
Telugu, Kannada:From the Kadamba script (4th–6th centuries CE), emerging from a shared script by the 13th century.
Malayalam:Derived from Tamil-Brahmi via Vatteluttu, shaped by Grantha, and simplified by the 20th century.
Sinhala:Evolving in Sri Lanka by the 3rd century CE, it preserves Buddhist literature.
Khmer, Thai, Lao:From Pallava script, spreading Hindu-Buddhist culture to Southeast Asia.
Burmese:Derived from Mon script, reflecting Myanmar's Hindu-Buddhist past.
Javanese, Balinese:Rooted in Pallava, these encapsulate Indonesia's Hindu-Buddhist heritage.
Chakma:Adapted for a Tibeto-Burman language, supporting Buddhist texts.
Malay Scripts (Kawi, Rencong, Batak, Lontara):Thriving during the Hindu-Buddhist period (4th–13th centuries CE), these were later replaced by Arabic (Jawi) and Latin (Rumi) scripts due to Islamisation and colonial influence.
These southern Brahmi scripts, with their rounded forms and adaptability to diverse phonologies, highlight Hindu civilisation's linguistic diversity, spread through Pallava and Chola maritime networks across South and Southeast Asia.
Cultural and Linguistic Significance
Until the 8th century CE, Hindu civilisation, spanning from Afghanistan to the Malay Archipelago, was unified by shared religious practices, philosophies, and Brahmi-derived scripts. Temples, stupas, and inscriptions from Gandhara to Java reflect this interconnectedness, with Brahmi as the scriptological thread.
Religious texts and cultural transmission:
Brahmi-derived scripts preserved Hindu civilisation's religious heritage. Devanagari transcribed Vedic hymns, Upanishads, and epics, while Tamil recorded Sangam literature and devotional works. Khmer and Thai scripts adapted Hindu and Buddhist texts, and Tibetan and Sinhala scripts preserved Mahayana and Theravada canons, respectively, spreading Hindu ethos across Asia.
Linguistic adaptation:
Brahmi's adaptability suited diverse linguistic systems. Northern scripts like Devanagari handled Indo-Aryan consonant clusters, while southern scripts suited Dravidian structures. Khmer and Thai scripts accommodated tonal languages, reflecting Hindu scribes' ingenuity in preserving a shared heritage.
Trade and Cultural Exchange
Trade and maritime routes, led by Pallava and Chola dynasties, spread Brahmi-derived scripts to Southeast Asia, seen in Angkor Wat and Borobudur. The Silk Road carried Uttara Brahmi to Central Asia and Tibet. These exchanges highlight Hindu civilisation's role as a cultural bridge, with Brahmi scripts enduring in regions like Thailand and Bali.
Losses of Hindu civilisation:
Islamic conquests from the eighth century replaced Brahmi-derived scripts with Perso-Arabic in Afghanistan and Pakistan, dismantling Hindu and Buddhist institutions. Colonial rule marginalised Brahmi scripts, favouring English and Roman scripts. In Southeast Asia, Latin orthographies diminished scripts like Javanese. Without a Hindu state, Hindu civilisation's culture, languages, and scripts face challenges in preservation.
A call to reclaim Hindu civilisation:
Brahmi-derived scripts reflect Hindu civilisation's historical grandeur, yet conquest, colonisation, and secularism threaten its survival.
Nations like India and Nepal must promote these scripts, fund scriptological research, and integrate Hindu cultural education to preserve this heritage. These scripts, from Devanagari's shirorekha to Telugu's curves, embody a civilisation that once illuminated Asia, urging a renewed identity to ensure its global resonance.
Conclusion
Brahmi and its descendants represent a pinnacle of human ingenuity and Hindu civilisation's cornerstone. From its Rigvedic origins to its spread across Asia, Brahmi unified diverse regions through a shared scriptological heritage.
Its bifurcation into Uttara and Dakshina Brahmi reflects Hindu civilisation's diversity and resilience. Despite losses from conquest, colonisation, and secularism, these scripts endure, testifying to Hindu civilisation's legacy.
Without state patronage, this heritage risks extinction, demanding urgent action to preserve and revitalise it. By celebrating Hindu scriptology, we honour an ancient civilisation that shaped Asia and, possibly, beyond, inspiring a renaissance to secure its future.
(The writer is a retired IPS officer, and a former Director of CBI. Views are personal)
