How China preserved India’s cultural brilliance in distant history


His father, Professor Raghu Vira, studied Chinese language at the College of Oriental and African Research in London in 1928. He was impressed by the wonder and complexity of Chinese characters. He had a background in Sanskrit philosophy and grammar. Panini’s Sanskrit grammar could be very advanced. My father noticed Panini in the advanced visible forms of Chinese ideograms. At the same time, India was looking for new dimensions to the freedom movement through what might be the character of the impartial state. China, Japan and other East Asian countries have been unbiased. One of the many curiosities for Baba was to understand how the Chinese language civilization was able to preserve its independence and cultural identification for 5,000 years. He adored chinoiserie and our house was full of works in Chinese, books and various objects. I started studying Chinese characters in 1937 when I was ten years old. I asked my father: where are the consonants and vowels? No letters like A, B, C, D? How do you learn the Chinese language? My father had a book on Chinese writing by Karlgren called Sounds and Symbols of the Chinese Language, revealed by Oxford College Publishing House in 1929. It is a fascinating account of the evolution of Chinese characters . It shows how the main pictograms have been developed for multi-faceted characters: usually on the principle of phonetics, and usually by combining two characters, for example, solar and moon for dynamic. The Chinese language is not only advanced, but also a mirror of their thinking processes. Including descriptive classifiers was great fun for me. The syllable Shan means every mountain and shirt. To circumvent the problem, a classifier is added: tso ‘website’ in itso shan means ‘mountain of a website’, while ‘garment’ in kien i kien shan ‘one-article shirt’ means a shirt. The simplicity of the grammar of the Chinese language and the absence of associated syntactic construction are its attribute. My father mentioned that to study the language, it is not enough to only study the characters of the Chinese language, but it is very important to follow the calligraphy of the Chinese language. Chinese calligraphy fascinated me. All the different languages ​​are written with a pen or pencil, but the Chinese language is written with a brush. It has an unprecedented aesthetic value. The Chinese language calligraphy gave me an idea of ​​their aesthetic. When his father visited China in 1955, Prime Minister Chou Enlai gave him a paintbrush. It was a gift from Chairman Mao Zedong with Chairman Mao’s poem on it. Ours was the only Indian house lined with Chinese printed texts and rare woodcuts. Woodblock books are completely different from Indian books. The binding types were good, the printing was clear and the paper was soft. It had a unique feel to the common paper we use. The appearance of the paper confirmed that the Chinese language was a variety of people, people who valued their classical identification in both binding type and papermaking. They admired the scent of their tradition. Tradition gives life to magnificence; It is the aesthetics of life.

Sacred lands and sutras
My father asked me to learn Chinese writings about India. The first book I read was the story of the voyage of Fa-hsien, who arrived in India in 400 AD. I then read the other side of two Chinese pilgrims, Hsuan-tsang and I-tsing, in English and later in Chinese. It was captivating to feel the extraordinary devotion of Chinese pilgrims in India. Apart from having a developed language and a rich tradition, they pursued fantastic arts and philosophical thought in India. They sought the cultural enrichment of hearts, minds and aesthetics as an enthusiastic evolution of their strengths. For the past 5,000 years, China has been the only eternal “nation state” on the planet, both conceptually and politically. Moreover, it is a rare phenomenon that the Chinese language has documented its 5,000-year history in the twenty-four dynastic chronicles up to 1911. The distinction between India as a cultural entity and China, which conceptually has a kind of single state. It is very important to understand the mentality of the Chinese language. The historical custom of the Chinese language has courses for us. About 3000 texts were translated from Sanskrit into Chinese from the 2nd to the 13th century. They gather in the Chinese language Tripitaka. Many of them have been lost from their Sanskrit originals and are therefore unique to Indian history. As a historian of the Indian tradition, the dad was fascinated by what he presented in the Chinese language because the Sanskrit originals had been mislaid. For him, China was a rich source of Indian art, thought, literature and history. From the 2nd to the 13th century, about 250 Indian scholars traveled to China, until Islam conquered Central Asia when Buddhist monasteries were destroyed and the pilgrim route was blocked. He wondered how the Chinese language had kept all these texts for so long. The archeology of India would not be complete without the Hsüan-tsang. When Alexander Cunningham mapped archaeological sites in India in the 19th century, the patron saint was the scholar Hsuan-tsang. Similarly, Aurel Stein was guided by Hsüan-tsang in his archaeological expeditions in Central Asia. Tagore visited China in the 1920s and was enthusiastically received. His father was influenced by him and knew him personally. There was sporadic correspondence between them. Poet Tagore based Cheena Bhavan in Shantiniketan, and Chinese language research was first initiated in India. My father collaborated with the poet Tagore to establish the Indo-Chinese Friendship Society.

Poems and sketches in Chinese language of Ahimsa

Brother Feng Tzukai, a good friend of Chairman Mao, wrote poems and painted pictures about Ahimsa. My father translated the first quantity into English. Feng Tzukai was a Buddhist monk, calligrapher and artist. A Chinese-speaking scientist did his doctoral thesis on his work a few years ago. Ahimsa was a central idea in our fight for freedom. Gandhiji was impressed by this book and the imagined Chinese language in Ahimsa. My father wanted to strengthen Sino-Indian friendship on a cultural basis that could withstand the shocks of political misunderstandings. Communication gaps will be bridged with such a method and create a framework that will allow us to see beyond narrow-minded politics. A number of identities function in many areas of life. These poems were written in the context of Buddhism. The Chinese language has a Confucian identification enriched with a Buddhist identification. Their non-violence is benevolence towards animals during particular events. The massive Buddhist inhabitants of China are eager to make a pilgrimage to the land of Lord Buddha. As an ideal nation, neighbor and cultural comrade, China has always held special reverence in the minds of Mahatma Gandhi and Pandit Nehru. My father was an extraordinary Indian who discovered the language and the tradition of China. Your father’s cynological experience earned him national respect. Mahatma Gandhi. pt. Nehru and other leaders were delighted by the nuances of India’s ties to the Chinese language tradition.

Mahatma Gandhi’s Three Monkeys

There have been Japanese monks in Mahatma Gandhi’s Ashram at Wardha. They studied the Chinese textual content of the Lotus Sutra or Saddharma-pundarika-sutra. Gandhiji wished to know the authentic Sanskrit and the English translation, hence he invited his father to Wardha. His father gave him each the authentic Sanskrit and the English translation. Gandhiji was happy to know that the Chinese language translated hundreds of texts, and he did so selflessly. Gandhiji had a long talk with his father, as well as the three monkeys at his desk. Monkeys are sacred to Buddhism because a monkey made provision for Buddha and was therefore born again as High King Asoka. A dedication hinted at in Buddhist texts has become so distinguished in East Asian tradition that the Three Monkeys have found a place on Mahatma Gandhi’s desk.

Ramayana passing through Samarkand in China
My father translated a brief model of the Ramayana from Chinese to English. It was translated into Chinese from the Sanskrit Sat-paramita-sutra on six perfections by the monk of Samarkand Okay’ang Seng-hui in 251 AD. Sanskrit was the language of global commerce and mental expression actively used by China in Central Asia. People. During the battle against British imperialism. The Indian scholar thought about the nation’s global contacts and his father found Chinese language research to be a useful tool in understanding India’s global function in ancient times. Samarkand was a vital heartland for the Indochinese language shift. The people of Samarkand knew both Sanskrit and Chinese. Buddhist student monks in Samarkand translated a number of texts from Sanskrit into Chinese. Central Asian clergymen from different kingdoms also contributed to the spread of Indian traditions in China due to their trade relations. Fergana horses were sent for the Chinese speaking cavalry. Buddhist monks came to these horses. Central Asian monks were skilled horsemen. They knew simple methods to practice and treat them after being injured or sick. They have become essential to the Chinese language protection system. In 1983, I visited the monastery where Okay’ang Seng-hui lived and wrote. The antiquated monastic construction does not exist, but a new monastery has been built in the space to honor it and the long-standing custom of translating Buddhist sutras. Sourcing: India’s Story. Written by Lokesh Chandra.



Comments are closed.