Brahmi is anabugida and uses a system ofdiacritical marks to associate vowels with consonant symbols. The writing system only went through relatively minor evolutionary changes from theMauryan period (3rd century BCE) down to the earlyGupta period (4th century CE), and it is thought that as late as the 4th century CE, a literate person could still read and understand Mauryan inscriptions.[7] Sometime thereafter, the ability to read the original Brahmi script was lost. The earliest (indisputably dated) and best-known Brahmi inscriptions are the rock-cutedicts of Ashoka in north-central India, dating to 250–232 BCE.
The origin of the script is still much debated, with most scholars stating that Brahmi was derived from or at least influenced by one or more contemporarySemitic scripts. Some scholars favour the idea of an indigenous origin or connection to the much older and as yet undecipheredIndus script[19][20][21] but the evidence is insufficient at best.
Brahmi was at one time referred to in English as the "pin-man" script,[22] likening the characters tostick figures. It was known by a variety of other names, including "lath", "Laṭ", "Southern Aśokan", "Indian Pali" or "Mauryan" (Salomon 1998, p. 17), until the 1880s whenAlbert Étienne Jean Baptiste Terrien de Lacouperie, based on an observation byGabriel Devéria, associated it with the Brahmi script, the first in a list of scripts mentioned in theLalitavistara Sūtra. Thence the name was adopted in the influential work ofGeorg Bühler, albeit in the variant form "Brahma".[23]
TheGupta script of the 5th century is sometimes called "Late Brahmi". From the 6th century onward, the Brahmi script diversified into numerous local variants, grouped as theBrahmic family of scripts. Dozens of modern scripts used across South and South East Asia have descended from Brahmi, making it one of the world's most influential writing traditions.[24] One survey found 198 scripts that ultimately derive from it.[25]
A northern example of Brahmi epigraphy: ancient terracotta sculpture fromSugh"Child learningBrahmi", showing the first letters of the Brahmi alphabet, 2nd century BCE.[31]
The Brahmi script is mentioned in the ancient Indian texts of the three majorDharmic religions:Hinduism,Jainism, andBuddhism, as well as theirChinese translations.[32][33] For example, the 10th chapter of theLalitavistara Sūtra (c. 200–300 CE),[34] titled theLipisala samdarshana parivarta, lists 64lipi (scripts), with the Brahmi script starting the list. TheLalitavistara Sūtra states that young Siddhartha, the futureGautama Buddha (~500 BCE), mastered philology, Brahmi and other scripts from theBrahmin Lipikāra and Deva Vidyāsiṃha at a school.[32][35]
A list of eighteen ancient scripts is found in theearly Jaina texts, such as thePaṇṇavaṇā Sūtra (2nd century BCE) and theSamavāyāṅga Sūtra (3rd century BCE).[36][37] These Jain script lists include Brahmi at number 1 and Kharoṣṭhi at number 4, but also Javanaliya (probablyGreek) and others not found in the Buddhist lists.[37]
While the contemporaryKharoṣṭhī script is widely accepted to be a derivation of theAramaic alphabet, the genesis of the Brahmi script is less straightforward. Salomon reviewed existing theories in 1998,[4] while Falk provided an overview in 1993.[38]
Early theories proposed apictographic-acrophonic origin for the Brahmi script, on the model of theEgyptian hieroglyphic script. These ideas however have lost credence, as they are "purely imaginative and speculative".[39] Similar ideas have tried to connect the Brahmi script with theIndus script, but they remain unproven, and particularly suffer from the fact that the Indus script is as yet undeciphered.[39]
The mainstream view is that Brahmi has an origin inSemitic scripts (usually Aramaic). This is accepted by the vast majority of script scholars since the publications byAlbrecht Weber (1856) andGeorg Bühler'sOn the origin of the Indian Brahma alphabet (1895).[40][5] Bühler's ideas have been particularly influential, though even by the 1895 date of his opus on the subject, he could identify no fewer than five competing theories of the origin, one positing an indigenous origin and the others deriving it from various Semitic models.[41]
The most disputed point about the origin of the Brahmi script has long been whether it was a purely indigenous development or was borrowed or derived from scripts that originated outside India. Goyal (1979)[42] noted that most proponents of the indigenous view are fringe Indian scholars, whereas the theory of Semitic origin is held by "nearly all" Western scholars, and Salomon agrees with Goyal that there has been "nationalist bias" and "imperialist bias" on the two respective sides of the debate.[43] In spite of this, the view of indigenous development had been prevalent among British scholars writing prior to Bühler: a passage byAlexander Cunningham, one of the earliest indigenous origin proponents, suggests that, in his time, the indigenous origin was a preference of British scholars in opposition to the "unknown Western" origin preferred bycontinental scholars.[41] Cunningham in the seminalCorpus Inscriptionum Indicarum of 1877 speculated that Brahmi characters were derived from, among other things, a pictographic principle based on the human body,[44] but Bühler noted that, by 1891, Cunningham considered the origins of the script uncertain.
Heliodorus pillar in the Indian state ofMadhya Pradesh. Installed about 113 BCE and now named afterHeliodorus, who was an ambassador of the Indo-Greek kingAntialcidas from Taxila, and was sent to the Indian rulerBhagabhadra. The pillar's Brahmi-script inscription states that Heliodorus is aBhagvatena (devotee) ofVāsudeva. A couplet in it closely paraphrases a Sanskrit verse from theMahabharata.[45][46]
Most scholars believe that Brahmi was likely derived from or influenced by a Semitic script model, with Aramaic being a leading candidate.[47] However, the issue is not settled due to the lack of direct evidence and unexplained differences between Aramaic, Kharoṣṭhī, and Brahmi.[48] Though Brahmi and theKharoṣṭhī script share some general features, the differences between the Kharosthi and Brahmi scripts are "much greater than their similarities", and "the overall differences between the two render a direct linear development connection unlikely", states Richard Salomon.[49]
Virtually all authors accept that regardless of the origins, the differences between the Indian script and those proposed to have influenced it are significant. The degree of Indian development of the Brahmi script in both the graphic form and the structure has been extensive. It is also widely accepted that theories about thegrammar of the Vedic language probably had a strong influence on this development. Some authors – both Western and Indian – suggest that Brahmi was borrowed or inspired by a Semitic script, invented in a short few years during the reign of Ashoka, and then used widely for Ashokan inscriptions.[48] In contrast, some authors reject the idea of foreign influence.[50][51]
Bruce Trigger states that Brahmi likely emerged from the Aramaic script (with extensive local development), but there is no evidence of a direct common source.[52] According to Trigger, Brahmi was in use before the Ashoka pillars, at least by the 4th or 5th century BCE inSri Lanka and India, while Kharoṣṭhī was used only in northwest South Asia (eastern parts of modern Afghanistan and neighboring regions of Pakistan) for a while before it died out in the third century.[52] According to Salomon, evidence of the use of Kharoṣṭhī is found primarily in Buddhist records and those of Indo-Greek, Indo-Scythian, Indo-Parthian, and Kushana dynasty era.[49]
Justeson and Stephens proposed that this inherent vowel system in Brahmi and Kharoṣṭhī developed by transmission of a Semiticabjad through the recitation of its letter values. The idea is that learners of the source alphabet recite the sounds by combining the consonant with an unmarked vowel, e.g./kə/,/kʰə/,/gə/, and in the process of borrowing into another language, these syllables are taken to be the sound values of the symbols. They also accepted the idea that Brahmi was based on a North Semitic model.[53]
Semitic emphatic (heth) (hook addition in Bhattiprolu script)
c/ch
curve addition
j/jh
hook addition with some alteration
p/ph
curve addition
b/bh
hook addition with some alteration
t/th
Semitic emphatic (teth)
d/dh
unaspirated glyph back formed
ṭ/ṭh
unaspirated glyph back formed as if aspirated glyph with curve
ḍ/ḍh
curve addition
Many scholars link the origin of Brahmi to Semitic script models, particularly Aramaic.[40] The explanation of how this might have happened, the particular Semitic script, and the chronology of the derivation have been the subject of much debate. Bühler followed Max Weber in connecting it particularly to Phoenician, and proposed an early 8th century BCE date[54] for the borrowing. A link to theSouth Semitic scripts, a less prominent branch of the Semitic script family, has occasionally been proposed, but has not gained much acceptance.[55] Finally, the Aramaic script being the prototype for Brahmi has been the more preferred hypothesis because of its geographic proximity to the Indian subcontinent, and its influence likely arising because Aramaic was the bureaucratic language of the Achaemenid empire. However, this hypothesis does not explain the mystery of why two very different scripts, Kharoṣṭhī and Brahmi, developed from the same Aramaic. A possible explanation might be that Ashoka created an imperial script for his edicts, but there is no evidence to support this conjecture.[56]
The chart below shows the close resemblance that Brahmi has with the first four letters of Semitic script, the first column representing thePhoenician alphabet.
According to the Semitic hypothesis as laid out by Bühler in 1898, the oldest Brahmi inscriptions were derived from a Phoenician prototype.[58][note 1] Salomon states Bühler's arguments are "weak historical, geographical, and chronological justifications for a Phoenician prototype". Discoveries made since Bühler's proposal, such as of six Mauryan inscriptions in Aramaic, suggest Bühler's proposal about Phoenician as weak. It is more likely that Aramaic, which was virtually certainly the prototype for Kharoṣṭhī, also may have been the basis for Brahmi. However, it is unclear why the ancient Indians would have developed two very different scripts.[56]
Comparison of North Semitic and Brahmi scripts[60][note 2]
According to Bühler, Brahmi added symbols for certain sounds not found in Semitic languages, and either deleted or repurposed symbols for Aramaic sounds not found in Prakrit. For example, Aramaic lacks thephonetic retroflex feature that appears among Prakritdental stops, such asḍ, and in Brahmi the symbols of the retroflex and non-retroflex consonants are graphically very similar, as if both had been derived from a single prototype. (SeeTibetan alphabet for a similar later development.) Aramaic did not have Brahmi'saspirated consonants (kh,th, etc.), whereas Brahmi did not have Aramaic'semphatic consonants (q, ṭ, ṣ), and it appears that these unneeded emphatic letters filled in for some of Brahmi's aspirates: Aramaicq for Brahmikh, Aramaicṭ (Θ) for Brahmith (ʘ), etc. And just where Aramaic did not have a corresponding emphatic stop,p, Brahmi seems to have doubled up for the corresponding aspirate: Brahmip andph are graphically very similar, as if taken from the same source in Aramaicp. Bühler saw a systematic derivational principle for the other aspiratesch,jh,ph,bh, anddh, which involved adding a curve or upward hook to the right side of the character (which has been speculated to derive fromh,), whiled andṭ (not to be confused with the Semitic emphaticṭ) were derived by back formation fromdh andṭh.[62]
The attached table lists the correspondences between Brahmi and North Semitic scripts.[63][60]
Bühler states that both Phoenician and Brahmi had three voicelesssibilants, but because the alphabetical ordering was lost, the correspondences among them are not clear. Bühler was able to suggest Brahmi derivatives corresponding to all of the 22 North Semitic characters, though clearly, as Bühler himself recognized, some are more confident than others. He tended to place much weight on phonetic congruence as a guideline, for example connectingc totsade 𐤑 rather thankaph 𐤊, as preferred by many of his predecessors.
One of the key problems with a Phoenician derivation is the lack of evidence for historical contact with Phoenicians in the relevant period.[56] Bühler explained this by proposing that the initial borrowing of Brahmi characters dates back considerably earlier than the earliest known evidence, as far back as 800 BCE, contemporary with the Phoenician glyph forms that he mainly compared. Bühler cited a near-modern practice of writing Brahmic scripts informally without vowel diacritics as a possible continuation of this earlier abjad-like stage in development.[54]
The weakest forms of the Semitic hypothesis are similar to Gnanadesikan'strans-cultural diffusion view of the development of Brahmi and Kharoṣṭhī, in which the idea of alphabetic sound representation was learned from the Aramaic-speaking Persians, but much of the writing system was a novel development tailored to the phonology of Prakrit.[64]
Further evidence cited in favor of Persian influence has been the Hultzsch proposal in 1925 that the Prakrit/Sanskrit word for writing itself,lipi is similar to the Old Persian worddipi, suggesting a probable borrowing.[65][66] A few of the Ashoka edicts from the region nearest the Persian empire usedipi as the Prakrit word for writing, which appears aslipi elsewhere, and this geographic distribution has long been taken, at least back to Bühler's time, as an indication that the standardlipi form is a later alteration that appeared as it diffused away from the Persian sphere of influence. Persiandipi itself is thought to be anElamite loanword.[67]
Coin ofAgathocles with Indian deities, in Greek and Brahmi. Obverse: With Greek legend:ΒΑΣΙΛΕΩΣ ΑΓΑΘΟΚΛΕΟΥΣ. Reverse: WithBrahmi legend:𑀭𑀸𑀚𑀦𑁂 𑀅𑀕𑀣𑀼𑀓𑁆𑀮𑀬𑁂𑀲Rājane Agathukleyesa "King Agathocles". Circa 180 BCE.[68][69]
Falk's 1993 bookSchrift im Alten Indien is a study on writing in ancient India,[70][71] and has a section on the origins of Brahmi.[72] It features an extensive review of the literature up to that time. Falk sees the basicwriting system of Brahmi as being derived from the Kharoṣṭhī script, itself a derivative of Aramaic. At the time of his writing, the Ashoka edicts were the oldest confidently dateable examples of Brahmi, and he perceives in them "a clear development in language from a faulty linguistic style to a well honed one"[73] over time, which he takes to indicate that the script had been recently developed.[72][74] Falk deviates from the mainstream of opinion in seeing Greek as also being a significant source for Brahmi. On this point particularly, Salomon disagrees with Falk, and after presenting evidence of very different methodology between Greek and Brahmi notation of vowel quantity, he states "it is doubtful whether Brahmi derived even the basic concept from a Greek prototype".[75] Further, adds Salomon, in a "limited sense Brahmi can be said to be derived from Kharosthi, but in terms of the actual forms of the characters, the differences between the two Indian scripts are much greater than the similarities".[76]
Falk also dated the origin of Kharoṣṭhī to no earlier than 325 BCE, based on a proposed connection to the Greek conquest.[77] Salomon questions Falk's arguments as to the date of Kharoṣṭhī and writes that it is "speculative at best and hardly constitutes firm grounds for a late date for Kharoṣṭhī. The stronger argument for this position is that we have no specimen of the script before the time of Ashoka, nor any direct evidence of intermediate stages in its development; but of course this does not mean that such earlier forms did not exist, only that, if they did exist, they have not survived, presumably because they were not employed for monumental purposes before Ashoka".[74]
Unlike Bühler, Falk does not provide details of which and how the presumptive prototypes may have been mapped to the individual characters of Brahmi. Further, states Salomon, Falk accepts there are anomalies in phonetic value and diacritics in Brahmi script that are not found in the presumed Kharoṣṭhī script source. Falk attempts to explain these anomalies by reviving the Greek influence hypothesis, a hypothesis that had previously fallen out of favor.[74][78]
Hartmut Scharfe, in his 2002 review of Kharoṣṭī and Brāhmī scripts, concurs with Salomon's questioning of Falk's proposal, and states, "the pattern of the phonemic analysis of the Sanskrit language achieved by the Vedic scholars is much closer to the Brahmi script than the Greek alphabet".[20]
As of 2018, Harry Falk refined his view by affirming that Brahmi was developed from scratch in a rational way at the time ofAshoka, by consciously combining the advantages of the pre-existingGreek script and northernKharosthi script.[79] Greek-style letter types were selected for their "broad, upright and symmetrical form", and writing from left to right was also adopted for its convenience.[79] On the other hand, the Kharosthi treatment of vowels was retained, with its inherent vowel "a", derived fromAramaic, and stroke additions to represent other vowel signs.[79] In addition, a new system of combining consonants vertically to represent complex sounds was also developed.[79]
The possibility of an indigenous origin such as a connection to theIndus script is supported by some Western and Indian scholars and writers. The theory that there are similarities to the Indus script was suggested by early European scholars such as the archaeologistJohn Marshall[80] and the AssyriologistStephen Langdon.[81] G. R. Hunter in his bookThe Script of Harappa and Mohenjodaro and Its Connection with Other Scripts (1934) proposed a derivation of the Brahmi alphabets from the Indus script, the match being considerably higher than that of Aramaic in his estimation.[82] British archaeologistRaymond Allchin stated that there is a powerful argument against the idea that the Brahmi script has Semitic borrowing because the whole structure and conception is quite different. He at one time suggested that the origin may have been purely indigenous with the Indus script as its predecessor.[83] However, Allchin and Erdosy later in 1995 expressed the opinion that there was as yet insufficient evidence to resolve the question.[84]
A proposed connection between the Brahmi and Indus scripts, made in the 19th century byAlexander Cunningham.
Today the indigenous origin hypothesis is more commonly promoted by non-specialists, such as the computer scientistSubhash Kak, the spiritual teachersDavid Frawley andGeorg Feuerstein, and the social anthropologistJack Goody.[85][86][87] Subhash Kak disagrees with the proposed Semitic origins of the script,[88] instead stating that the interaction between the Indic and the Semitic worlds before the rise of the Semitic scripts might imply a reverse process.[89] However, the chronology thus presented and the notion of an unbroken tradition of literacy is opposed by a majority of academics who support an indigenous origin. Evidence for a continuity between Indus and Brahmi has also been seen in graphic similarities between Brahmi and the late Indus script, where the ten most common ligatures correspond with the form of one of the ten most common glyphs in Brahmi.[90] There is also corresponding evidence of continuity in the use of numerals.[91] Further support for this continuity comes from statistical analysis of the relationship carried out by Das.[92]
Salomon considered simple graphic similarities between characters to be insufficient evidence for a connection without knowing the phonetic values of the Indus script, though he found apparent similarities in patterns of compounding and diacritical modification to be "intriguing". However, he felt that it was premature to explain and evaluate them due to the large chronological gap between the scripts and the thus far indecipherable nature of the Indus script.[93]
The main obstacle to this idea is the lack of evidence for writing during the millennium and a half between the collapse of theIndus Valley civilisation around 1500 BCE and the first widely accepted appearance of Brahmi in the 3rd or 4th centuries BCE. Iravathan Mahadevan makes the point that even if one takes the latest dates of 1500 BCE for the Indus script and earliest claimed dates of Brahmi around 500 BCE, a thousand years still separates the two.[94] Furthermore, there is no accepted decipherment of the Indus script, which makes theories based on claimed decipherments tenuous.
A promising possible link between the Indus script and later writing traditions may be in themegalithic graffiti symbols of the South Indian megalithic culture, which may have some overlap with the Indus symbol inventory and persisted in use up at least through the appearance of the Brahmi and scripts up into the third century CE. These graffiti usually appear singly, though on occasion may be found in groups of two or three, and are thought to have been family, clan, or religious symbols.[95] In 1935, C. L. Fábri proposed that symbols found on Mauryanpunch-marked coins were remnants of the Indus script that had survived the collapse of the Indus civilization.[96]
Another form of the indigenous origin theory is that Brahmi was inventedex nihilo, entirely independently from either Semitic models or the Indus script, though Salomon found these theories to be wholly speculative in nature.[97]
Pāṇini (6th to 4th century BCE) mentionslipi, the Indian word for writing scripts in his definitive work onSanskrit grammar, theAshtadhyayi. According to Scharfe, the wordslipi andlibi are borrowed from theOld Persiandipi, in turn derived from Sumeriandup.[66][98] To describe his own Edicts, Ashoka used the wordLipī, now generally simply translated as "writing" or "inscription". It is thought the word "lipi", which is also orthographed "dipi" in the twoKharosthi-version of the rock edicts,[note 3] comes from anOld Persian prototypedipî also meaning "inscription", which is used for example byDarius I in hisBehistun inscription,[note 4] suggesting borrowing and diffusion.[99][100][101][full citation needed]
Scharfe adds that the best evidence is that no script was used or ever known in India, aside from thePersian-dominated Northwest whereAramaic was used, before around 300 BCE because Indian tradition "at every occasion stresses the orality of the cultural and literary heritage",[66] yet Scharfe in the same book admits that "a script has been discovered in the excavations of the Indus Valley Civilization that flourished in the Indus valley and adjacent areas in the third millennium B.C. The number of different signs suggest a syllabic script, but all attempts at decipherment have been unsuccessful so far. Attempts by some Indian scholars to connect this undeciphered script with the Indian scripts in vogue from the third century B.C. onward are total failures."[102]
Megasthenes, a Greek ambassador to the Mauryan court in Northeastern India only a quarter century beforeAshoka, noted "... and this among a people who have no written laws, who are ignorant even of writing, and regulate everything by memory."[103] This has been variously and contentiously interpreted by many authors.Ludo Rocher almost entirely dismisses Megasthenes as unreliable, questioning the wording used by Megasthenes' informant and Megasthenes' interpretation of them.[104] Timmer considers it to reflect a misunderstanding that the Mauryans were illiterate "based upon the fact that Megasthenes rightly observed that the laws were unwritten and that oral tradition played such an important part in India."[105]
Some proponents of the indigenous origin theories[who?] question the reliability and interpretation of comments made by Megasthenes (as quoted byStrabo in theGeographica XV.i.53). For one, the observation may only apply in the context of the kingdom of "Sandrakottos" (Chandragupta). Elsewhere in Strabo (Strab. XV.i.39), Megasthenes is said to have noted that it was a regular custom in India for the "philosopher" caste (presumably Brahmins) to submit "anything useful which they have committed to writing" to kings,[106] but this detail does not appear in parallel extracts of Megasthenes found inArrian andDiodorus Siculus.[107][108] The implication of writing per se is also not totally clear in the original Greek as the term "συντάξῃ" (source of the English word "syntax") can be read as a generic "composition" or "arrangement", rather than a written composition in particular.Nearchus, a contemporary ofMegasthenes, noted, a few decades prior, the use of cotton fabric for writing in Northern India. Indologists have variously speculated that this might have been Kharoṣṭhī or the Aramaic alphabet. Salomon regards the evidence from Greek sources to be inconclusive.[109] Strabo himself notes this inconsistency regarding reports on the use of writing in India (XV.i.67).
Connections between Phoenician (4th column) and Brahmi (5th column). Note that 6th-to-4th-century BCE Aramaic (not shown) is in many cases intermediate in form between the two.
Kenneth Norman (2005) suggests that Brahmi was devised over a longer period of time predating Ashoka's rule:[110]
Support for this idea of pre-Ashokan development has been given very recently by the discovery of sherds atAnuradhapura inSri Lanka, inscribed with small numbers of characters which seem to be Brāhmī. These sherds have been dated, by bothCarbon 14 andThermo-luminescence dating, to pre-Ashokan times, perhaps as much as two centuries before Ashoka.[111]
He also notes that the variations seen in theAsokan edicts would be unlikely to have emerged so quickly if Brahmi had a single origin in the chancelleries of the Mauryan Empire.[112] He suggests a date of not later than the end of the 4th century for the development of Brahmi script in the form represented in the inscriptions, with earlier possible antecedents.[112]
Jack Goody (1987) had similarly suggested that ancient India likely had a "very old culture of writing" along with its oral tradition of composing and transmitting knowledge, because the Vedic literature is too vast, consistent and complex to have been entirely created, memorized, accurately preserved and spread without a written system.[113][114]
Opinions on this point, the possibility that there may not have been any writing scripts including Brahmi during the Vedic age, given the quantity and quality of the Vedic literature, are divided. While Falk (1993) disagrees with Goody,[115] whileWalter Ong and John Hartley (2012) concur,[116] not so much based on the difficulty of orally preserving the Vedic hymns, but on the basis that it is highly unlikely that Panini's grammar was composed.Johannes Bronkhorst (2002) takes the intermediate position that the oral transmission of the Vedic hymns may well have been achieved orally, but that the development of Panini's grammar presupposes writing (consistent with a development of Indian writing in c. the 4th century BCE).[70]
Several divergent accounts of the origin of the name "Brahmi" (ब्राह्मी) appear in history. The termBrahmi (बाम्भी in original) appears in Indian texts in different contexts. According to the rules of theSanskrit language, it is a feminine word meaning literally "of Brahma" or "the female energy of theBrahman".[117] In popularHindu texts such as theMahabharata, it appears in the sense of a goddess, particularly forSaraswati as the goddess of speech and elsewhere as "personifiedShakti (energy) ofBrahma, the god of Hindu scripturesVeda and creation".[118] Later Chinese Buddhist account of the 6th century CE also supports its creation to the godBrahma, thoughMonier Monier-Williams,Sylvain Lévi and others thought it was more likely to have been given the name because it was moulded by theBrahmins.[119][120]
Alternatively, someBuddhist sutras such as theLalitavistara Sūtra (possibly 4th century CE), listBrāhmī andKharoṣṭī as some of the sixty-four scripts the Buddha knew as a child.[121] Several sutras ofJainism such as theVyakhya Pragyapti Sutra, theSamvayanga Sutra and thePragyapna Sutra of theJain Agamas include a list of 18 writing scripts known to teachers before theMahavira was born, the first one beingBambhi (बाम्भी) in the originalPrakrit, which has been interpreted as "Bramhi".[121] The Brahmi script is missing from the list of 18 scripts in the surviving versions of two later Jaina Sutras, namely theVishesha Avashyaka and theKalpa Sutra. Jain legend recounts that 18 writing scripts were taught by their first TirthankaraRishabhanatha to his daughter Bambhi (बाम्भी); she emphasized बाम्भी as the main script as she taught others, and therefore the name Brahmi for the script comes after her name.[122] There is no early epigraphic proof for the expression "Brahmi script".Ashoka himself when he created the first known inscriptions in the new script in the 3rd century BCE, used the expressiondhaṃmalipi (Prakrit in the Brahmi script:𑀥𑀁𑀫𑀮𑀺𑀧𑀺, "Inscriptions of theDharma") but this is not to describe the script of his ownEdicts.[123]
The earliest known full inscriptions of Brahmi are inPrakrit, dated to be from the 3rd to 1st centuries BCE, particularly theEdicts of Ashoka, c. 250 BCE.[124] Prakrit records predominate the epigraphic records discovered in the Indian subcontinent through about the 1st century CE.[124] The earliest known Brahmi inscriptions inSanskrit are from the 1st century BCE, such as the few discovered inAyodhya,Ghosundi and Hathibada (both nearChittorgarh).[125][note 5] Ancient inscriptions have also been discovered in many North and Central Indian sites, occasionally in South India as well, that are in hybrid Sanskrit-Prakrit language called "Epigraphical Hybrid Sanskrit".[note 6] These are dated by modern techniques to between the 1st and 4th centuries CE.[128][129] Surviving ancient records of the Brahmi script are found as engravings on pillars, temple walls, metal plates, terracotta, coins, crystals and manuscripts.[130][129]
One of the most important recent developments regarding the origin of Brahmi has been the discovery of Brahmi characters inscribed on fragments of pottery from the trading town ofAnuradhapura in Sri Lanka, which have been dated to between the 6th and the early 4th century BCE,[131] although these finds are controversial (seeTamil Brahmi § Conflicting theories about origin since 1990s). In 1996, Coningham et al.[132] stated that the script on the Anuradhapura inscriptions is Brahmi, but stated that the language was aPrakrit rather than aDravidian language. The historical sequence of the specimens was interpreted to indicate an evolution in the level of stylistic refinement over several centuries, and they concluded that the Brahmi script may have arisen out of "mercantile involvement" and that the growth oftrade networks in Sri Lanka was correlated with its first appearance in the area.[132] Salomon in his 1998 review states that the Anuradhapura inscriptions support the theory that Brahmi existed in South Asia before the Mauryan times, with studies favoring the 4th century BCE, but some doubts remain whether the inscriptions might be intrusive into the potsherds from a later date.[131] Indologist Harry Falk has argued that the Edicts of Ashoka represent an older stage of Brahmi, whereas certainpaleographic features of even the earliest Anuradhapura inscriptions are likely to be later, and so these potsherds may date from after 250 BCE.[133]
More recently in 2013, Rajan and Yatheeskumar published excavations at Porunthal andKodumanal inTamil Nadu, where numerous bothTamil-Brahmi and "Prakrit-Brahmi" inscriptions and fragments have been found.[134] Their stratigraphic analysis combined withradiocarbon dates of paddy grains and charcoal samples indicated that inscription contexts date to as far back as the 6th and perhaps 7th centuries BCE.[135] As these were published very recently, they have as yet not been commented on extensively in the literature. Indologist Harry Falk has criticized Rajan's claims as "particularly ill-informed"; Falk argues that some of the earliest supposed inscriptions are not Brahmi letters at all, but merely misinterpreted non-linguisticMegalithic graffiti symbols, which were used in South India for several centuries during the pre-literate era.[136]
Calligraphical evolution (3rd century BCE – 1st century CE)
Calligraphical evolution: 3rd century BCE calligraphy (top), and a sample of the new calligraphic style introduced by theIndo-Scythians (bottom, fragment of theMirzapur stele inscription, in the vicinity ofMathura,c. 15 CE).[137][138] The text isSvāmisya Mahakṣatrapasya Śudasasya "Of the Lord and Great SatrapŚudāsa"[139]
The calligraphy of the Brahmi script remained virtually unchanged from the time of theMaurya Empire to the end of the 1st century BCE.[138] Around this time, theIndo-Scythians ("Northern Satraps"), after their establishment in northern India introduced "revolutionary changes" in the way Brahmi was written.[138] In the 1st century BCE, the shape of Brahmi characters became more angular, and the vertical segments of letters were equalized, a phenomenon that is clearly visible in coin legends and that made the script visually more similar to theGreek script.[138] In this new typeface, the letter were "neat and well-formed".[138] The probable introduction of ink and pen writing, with the characteristic thickenned start of each stroke generated by the usage of ink, was reproduced in the calligraphy of stone inscriptions by the creation of a triangle-shaped form at the beginning of each stroke.[138][140] This new writing style is particularly visible in the numerous dedicatory inscriptions made inMathura, in association with devotional works of art.[138] This new calligraphy of the Brahmi script was adopted in the rest of the subcontinent of the next half century.[138] The "new-pen-style" initiated a rapid evolution of the script from the 1st century CE, with regional variations starting to emerge.[138]
Classification of Brahmi characters byJames Prinsep in March 1834. The structure of Brahmi (consonantal characters with vocalic "inflections") was properly identified, but the individual values of characters remained undetermined, except for four of the vocalic inflections. Journal of the Asiatic Society of Bengal Volume 3 (March 1834).[141]Norwegian scholarChristian Lassen used the bilingual Greek-Brahmi coinage ofIndo-Greek kingAgathocles to correctly achieve in 1836 the first secure decipherment of several letters of the Brahmi script, which was later completed byJames Prinsep.[142][143]Consonants of the Brahmi script, and evolution down to modernDevanagari, according toJames Prinsep, as published in the Journal of theAsiatic Society of Bengal, in March 1838. All the letters are correctly deciphered, except for two missing on the right: 𑀰(ś) and 𑀱(ṣ).[144] Vowels and compoundshere. All scripts derived from Brahmi are gathered under the term "Brahmic scripts".
Besides a few inscriptions in Greek and Aramaic (which were only discovered in the 20th century), theEdicts of Ashoka were written in the Brahmi script and sometimes in theKharoshthi script in the northwest, which had both become extinct around the 4th century CE, and were yet undeciphered at the time the Edicts were discovered and investigated in the 19th century.[145][18]
Inscriptions of the 6th century CE in late Brahmi were already deciphered in 1785 byCharles Wilkins, who published an essentially correct translation of theGopika Cave Inscription written by theMaukhari king Anantavarman.[146] Wilkins seems to have relied essentially on the similarities with laterBrahmic scripts, such as the script of thePala period and early forms ofDevanagari.[146]
James Prinsep, an archaeologist, philologist, and official of theEast India Company, started to analyse the inscriptions and made deductions on the general characteristics of the early Brahmi script essentially relying on statistical methods.[142] This method, published in March 1834, allowed him to classify the characters found in inscriptions, and to clarify the structure of Brahmi as being composed of consonantal characters with vocalic "inflections". He was able to correctly guess four out of five vocalic inflections, but the value of consonants remained unknown.[142] Although this statistical method was modern and innovative, the actual decipherment of the script would have to wait until after the discovery of bilingual inscriptions, a few years later.[147]
The next major step towards deciphering the ancient Brahmi script of the 3rd–2nd centuries BCE was made in 1836 by Norwegian scholarChristian Lassen, who used a bilingual Greek-Brahmi coin ofIndo-Greek kingAgathocles and similarities with thePali script to correctly and securely identify several Brahmi letters.[18][142][149] The matching legends on the bilingual coins of Agathocles were:
James Prinsep was then able to complete the decipherment of the Brahmi script.[142][151][18][152] After acknowledging Lassen's first decipherment,[153] Prinsep used a bilingual coin of Indo-Greek kingPantaleon to decipher a few more letters.[149] James Prinsep then analysed a large number of donatory inscriptions on the reliefs inSanchi, and noted that most of them ended with the same two Brahmi characters: "𑀤𑀦𑀁". Prinsep guessed correctly that they stood for "danam", theSanskrit word for "gift" or "donation", which permitted to further increase the number of known letters.[142][154] With the help of Ratna Pâla, aSinghalese Pali scholar and linguist, Prinsep then completed the full decipherment of the Brahmi script.[155][156][157][158] In a series of results that he published in March 1838 Prinsep was able to translate the inscriptions on a large number of rock edicts found around India, and provide, according toRichard Salomon, a "virtually perfect" rendering of the full Brahmi alphabet.[159][160]
Ashokan inscriptions are found all over India and a few regional variants have been observed. TheBhattiprolu alphabet, with earliest inscriptions dating from a few decades of Ashoka's reign, is believed to have evolved from a southern variant of the Brahmi alphabet. The language used in these inscriptions, nearly all of which have been found upon Buddhist relics, is exclusively Prakrit, thoughKannada and Telugu proper names have been identified in some inscriptions. Twenty-three letters have been identified. The lettersga andsa are similar to Mauryan Brahmi, whilebha andda resemble those of modernKannada andTelugu script.
Tamil-Brahmi is a variant of the Brahmi alphabet that was in use in South India by about the 3rd century BCE, particularly in Tamil Nadu and Kerala. Inscriptions attest their use in parts of Sri Lanka in the same period. The language used in around 70 Southern Brahmi inscriptions discovered in the 20th century have been identified as a Prakrit language.[161][162]
In English, the most widely available set of reproductions of Brahmi texts found in Sri Lanka isEpigraphia Zeylanica; in volume 1 (1976), many of the inscriptions are dated to the 3rd–2nd century BCE.[163]
Unlike the edicts of Ashoka, however, the majority of the inscriptions from this early period in Sri Lanka are found above caves. The language of Sri Lanka Brahmi inscriptions has been mostly been Prakrit though someTamil-Brahmi inscriptions have also been found, such as theAnnaicoddai seal.[164] The earliest widely accepted examples of writing in Brahmi are found inAnuradhapura,Sri Lanka.[132]
The Khuan Luk Pat inscription discovered inThailand is in Tamil Brahmi script. Its date is uncertain; the first century CE has been proposed.[165][166] According to Frederick Asher, Tamil Brahmi inscriptions on potsherds have been found in Quseir al-Qadim and in Berenike,Egypt, which suggest that merchant and trade activity was flourishing in ancient times between India and the Red Sea region.[166] Additional Tamil Brahmi inscription has been found in Khor Rori region ofOman on an archaeological site storage jar.[166]
Brahmi is usually written from left to right, as in the case of its descendants. However, an early coin found inEran is inscribed with Brahmi running from right to left, as in Aramaic. Several other instances of variation in the writing direction are known, though directional instability is fairly common in ancient writing systems.[167]
Brahmi is anabugida, meaning that each letter represents a consonant, while vowels are written with obligatorydiacritics calledmātrās in Sanskrit, except when the vowels begin a word. When no vowel is written, the vowel/a/ is understood. This "default short a" is a characteristic shared with Kharosthī, though the treatment of vowels differs in other respects.
Some major conjunct consonants in the Brahmi script.
Specialconjunct consonants are used to writeconsonant clusters such as/pr/ or/rv/. In modern Devanagari the components of a conjunct are written left to right when possible (when the first consonant has a vertical stem that can be removed at the right), whereas in Brahmi characters are joined vertically downwards.
Kya (vertical assembly of consonants "Ka" and "Ya"), as in "Sa-kya-mu-nī " (𑀲𑀓𑁆𑀬𑀫𑀼𑀦𑀻, "Sage of theShakyas")
Sva (Sa+Va)
Sya (Sa+Ya)
Hmī (Ha+Ma+i+i), as in the word "Brāhmī" (𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀻).
Brahmi diacritic vowels.The Brahmi symbol for /ka/, modified to represent different vowels
Vowels following a consonant are inherent or written by diacritics, but initial vowels have dedicated letters. There are three "primary" vowels in Ashokan Brahmi, which each occur in length-contrasted forms: /a/, /i/, /u/;long vowels are derived from the letters for short vowels. There are also four "secondary" vowels that do not have the long-short contrast, /e:/, /ai/, /o:/, /au/.[168] Note though that the grapheme for /ai/ is derivative from /e/ in a way that parallels the short-long contrast of the primary vowels (historically they were /ai/ and /a:i/). However, there are only nine distinct vowel diacritics, as short/a/ is understood if no vowel is written. The initial vowel symbol for /au/ is also apparently lacking in the earliest attested phases, even though it has a diacritic. Ancient sources suggest that there were either 11 or 12 vowels enumerated at the beginning of the character list around the Ashokan era, probably adding eitheraṃ oraḥ.[169] Later versions of Brahmi add vowels for four syllabic liquids, short and long /ṛ/ and /ḷ/. Chinese sources indicate that these were later inventions by eitherNagarjuna or Śarvavarman, a minister of KingHāla.[170]
It has been noted that the basic system of vowel marking common to Brahmi and Kharosthī, in which every consonant is understood to be followed by a vowel, was well suited to Prakrit,[171] but as Brahmi was adapted to other languages, a special notation called thevirāma was introduced to indicate the omission of the final vowel. Kharoṣṭhī also differs in that the initial vowel representation has a single generic vowel symbol that is differentiated by diacritics, and long vowels are not distinguished.
Thecollation order of Brahmi is believed to have been the same as most of its descendant scripts, one based onShiksha, the traditional Vedic theory of Sanskrit phonology. This begins the list of characters with the initial vowels (starting witha), then lists a subset of the consonants in five phonetically related groups of five calledvargas, and ends with four liquids, three sibilants, and a spirant.Thomas Trautmann attributes much of the popularity of the Brahmic script family to this "splendidly reasoned" system of arrangement.[172]
A 1st century BCE/CE inscription fromSanchi:"Vedisakehi daṃtakārehi rupakaṃmaṃ kataṃ" (𑀯𑁂𑀤𑀺𑀲𑀓𑁂𑀳𑀺 𑀤𑀁𑀢𑀓𑀸𑀭𑁂𑀳𑀺 𑀭𑀼𑀧𑀓𑀁𑀫𑀁 𑀓𑀢𑀁, "Ivory workers fromVidisha have done the carving").[173]
Punctuation[174] can be perceived as more of an exception than as a general rule in Asokan Brahmi. For instance, distinct spaces in between the words appear frequently in the pillar edicts but not so much in others. ("Pillar edicts" refers to the texts that are inscribed on the stone pillars oftentimes with the intention of making them public.) The idea of writing each word separately was not consistently used.
In the early Brahmi period, the existence of punctuation marks is not very well shown. Each letter has been written independently with some occasional space between words and longer sections.
In the middle period, the system seems to be developing. The use of a dash and a curved horizontal line is found. A lotus (flower) mark seems to mark the end, and a circular mark appears to indicate the full stop. There seem to be varieties of full stop.
In the late period, the system of interpunctuation marks gets more complicated. For instance, there are four different forms of vertically slanted double dashes that resemble " //" to mark the completion of the composition. Despite all the decorative signs that were available during the late period, the signs remained fairly simple in the inscriptions. One of the possible reasons may be that engraving is restricted while writing is not.
Baums identifies seven different punctuation marks needed for computer representation of Brahmi:[175]
single (𑁇) and double (𑁈) vertical bar (danda) – delimiting clauses and verses
dot (𑁉), double dot (𑁊), and horizontal line (𑁋) – delimiting shorter textual units
crescent (𑁌) and lotus (𑁍) – delimiting larger textual units
In a particularly famous Edict, the Rummindei Edict inLumbini,Nepal, Ashoka describes his visit in the 21st year of his reign, and designates Lumbini as the birthplace of the Buddha. He also, for the first time in historical records, uses the epithet "Sakyamuni" (Sage of theShakyas), to describe the Buddha.[182]
Rummindei pillar, inscription of Ashoka (c. 248 BCE)
When King Devanampriya Priyadarsin had been anointed twenty years, he came himself and worshipped (this spot) because theBuddha Shakyamuni was born here. (He) both caused to be made a stone bearing a horse (?) and caused a stone pillar to be set up, (in order to show) that the Blessed One was born here. (He) made the village of Lummini free of taxes, and paying (only) an eighth share (of the produce).
ThisGaruda-standard ofVāsudeva, the God of Gods was erected here by the devoteeHeliodoros, the son of Dion, a man ofTaxila, sent by the GreatYona KingAntialkidas, as ambassador to King KasiputraBhagabhadra, the Savior son of the princess fromVaranasi, in the fourteenth year of his reign.[187]
Three immortal precepts (footsteps)... when practiced lead to heaven:self-restraint, charity, consciousness
Middle Brahmi or "Kushana Brahmi" was in use from the 1st–3rd centuries CE. It is more rounded than its predecessor, and introduces some significant variations in shapes. Several characters (r̩ and l̩), classified as vowels, were added during the "Middle Brahmi" period between the 1st and 3rd centuries CE, in order to accommodate the transcription ofSanskrit:[191][192]
Early/Middle Brahmi legend on the coinage ofChastana: RAJNO MAHAKSHATRAPASA GHSAMOTIKAPUTRASA CHASHTANASA "Of the Rajah, the Great Satrap, son of Ghsamotika, Chashtana". 1st–2nd century CE.[193]
InscribedKushan statue ofWestern Satraps KingChastana, with inscription "Shastana" in Middle Brahmi script of the Kushan period (Ṣa-sta-na).[194] Here,sta is theconjunct consonant ofsa andta, vertically combined. Circa 100 CE.
The rulers of theWestern Satraps were calledMahākhatapa ("Great Satrap") in their Brahmi script inscriptions, as here in a dedicatory inscription by Prime Minister Ayama in the name of his rulerNahapana,Manmodi Caves,c. 100 CE.[195]
1800 years separate these two inscriptions: Brahmi script of the 3rd century BCE (Edict of Ashoka), and its derivative, 16th century CEDevanagari script (1524 CE), on theDelhi-Topra pillar.
Over the course of a millennium, Brahmi developed into numerous regional scripts. Over time, these regional scripts became associated with the local languages. A Northern Brahmi gave rise to theGupta script during theGupta Empire, sometimes also called "Late Brahmi" (used during the 5th century), which in turn diversified into a number of cursives during the Middle Ages, including theSiddhaṃ script (6th century) andŚāradā script (9th century).
Also in the Brahmic family of scripts are severalCentral Asian scripts such asTibetan,Tocharian (also called slanting Brahmi), and the one used to write theSaka language.
The Brahmi script also evolved into theNagari script, which in turn evolved intoDevanagari andNandinagari. Both were used to writeSanskrit, until the latter was merged into the former. The resulting script is widely adopted across India to write Sanskrit,Marathi,Hindi and its dialects, andKonkani.
The arrangement of Brahmi was adopted as the modern order of Japanesekana, though the letters themselves are unrelated.[202]
Evolution from Brahmi to Gupta, and to Devanagari[203]
Some authors have theorized that some of the basic letters ofhangul may have been influenced by the'Phags-pa script of theMongol Empire, itself a derivative of theTibetan alphabet, a Brahmi script (seeOrigin of Hangul).[204][205] However, one of the authors, Gari Ledyard, on whose work much of this theorized connection rests, cautions against giving 'Phags-pa much credit in the development of Hangul:
I have devoted much space and discussion to the role of the Mongol ʼPhags-pa alphabet in the origin of the Korean alphabet, but it should be clear to any reader that in the total picture, that role was quite limited. [...] The origin of the Korean alphabet is, in fact, not a simple matter at all. Those who say it is "based" in ʼPhags-pa are partly right; those who say it is "based" on abstract drawings of articulatory organs are partly right.... Nothing would disturb me more, after this study is published, than to discover in a work on the history of writing a statement like the following: "According to recent investigations, the Korean alphabet was derived from the Mongol ʼPhags-pa script" ... ʼPhags-pa contributed none of the things that make this script perhaps the most remarkable in the world.[206]
Early Ashokan Brahmi was added to theUnicode Standard in October, 2010 with the release of version 6.0.
The Unicode block for Brahmi is U+11000–U+1107F. It lies within theSupplementary Multilingual Plane. As of June 2022 there are two non-commercially available fonts that support Brahmi, namelyNoto Sans Brahmi commissioned byGoogle, which covers almost all the characters,[207] andAdinatha, which only covers Tamil Brahmi.[208]Segoe UI Historic, tied in withWindows 10, also features Brahmi glyphs.[209]
The Sanskrit word for Brahmi, ब्राह्मी (IASTBrāhmī) in the Brahmi script should be rendered as follows:𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀻.
^Aramaic is written from right to left, as are several early examples of Brahmi.[59][page needed] For example, Brahmi and Aramaicg (𑀕 and 𐡂) and Brahmi and Aramaict (𑀢 and 𐡕) are nearly identical, as are several other pairs. Bühler also perceived a pattern of derivation in which certain characters were turned upside down, as withpe 𐡐 and 𑀧pa, which he attributed to a stylistic preference against top-heavy characters.
^Bühler notes that other authors derive (cha) from qoph. "M.L." indicates that the letter was used as amater lectionis in some phase of Phoenician or Aramaic. Thematres lectionis functioned as occasional vowel markers to indicate medial and final vowels in the otherwise consonant-only script. Aleph 𐤀 and particularly ʿayin 𐤏 only developed this function in later phases of Phoenician and related scripts, though 𐤀 also sometimes functioned to mark an initialprosthetic (or prothetic) vowel from a very early period.[61]
^"Dhrama-Dipi" inKharosthi script.For example, according to Hultzsch, the first line of the First Edict atShahbazgarhi (or atMansehra) reads:(Ayam)Dhrama-dipi Devanapriyasa Raño likhapitu ("This Dharma-Edict was written by KingDevanampriya"Hultzsch, E. (1925).Inscriptions of Asoka (in Sanskrit) (New ed.). p. 51. This appears in the reading of Hultzsch's original rubbing of theKharoshthi inscription of the first line of the First Edict atShahbazgarhi (here attached, which reads "Di" rather than "Li").
^More numerous inscribed Sanskrit records in Brahmi have been found nearMathura and elsewhere, but these are from the 1st century CE onwards.[126]
^The archeological sites near the northern Indian city of Mathura has been one of the largest source of such ancient inscriptions.Andhau (Gujarat) andNasik (Maharashtra) are other important sources of Brahmi inscriptions from the 1st century CE.[127]
^Salomon 1998, p. 17. "Until the late nineteenth century, the script of the Aśokan (non-Kharosthi) inscriptions and its immediate derivatives was referred to by various names such as 'lath' or 'Lat', 'Southern Aśokan', 'Indian Pali', 'Mauryan', and so on. The application to it of the name Brahmi [sc. lipi], which stands at the head of the Buddhist and Jaina script lists, was first suggested by T[errien] de Lacouperie, who noted that in the Chinese Buddhist encyclopediaFa yiian chu lin the scripts whose names corresponded to the Brahmi and Kharosthi of theLalitavistara are described as written from left to right and from right to left, respectively. He therefore suggested that the name Brahmi should refer to the left-to-right 'Indo-Pali' script of the Aśokan pillar inscriptions, and Kharosthi to the right-to-left 'Bactro-Pali' script of the rock inscriptions from the northwest."
^Salomon 1998, p. 17. "... the Brahmi script appeared in thethird century BCE as a fully developed pan-Indian national script (sometimes used as a second script even within the proper territory of Kharosthi in the north-west) and continued to play this role throughout history, becoming the parent of all of the modern Indic scripts both within India and beyond. Thus, with the exceptions of the Indus script in the protohistoric period, of Kharosthi in the northwest in the ancient period, and of the Perso–Arabic and European scripts in the medieval and modern periods, respectively, the history of writing in India is virtually synonymous with the history of the Brahmi script and its derivatives."
^"Brahmi".Encyclopedia Britannica. 1999.Archived from the original on 2020-07-19. Retrieved2017-03-21.Among the many descendants of Brāhmī are Devanāgarī (used for Sanskrit, Hindi and other Indian languages), the Bengali and Gujarati scripts and those of the Dravidian languages
^Lahiri, Nayanjot (2015).Ashoka in Ancient India. Harvard University Press. pp. 14, 15.ISBN978-0-674-05777-7.Archived from the original on 2021-10-18. Retrieved2021-03-20.Facsimiles of the objects and writings unearthed—from pillars in North India to rocks in Orissa and Gujarat—found their way to theAsiatic Society of Bengal. The meetings and publications of the Society provided an unusually fertile environment for innovative speculation, with scholars constantly exchanging notes on, for instance, how they had deciphered the Brahmi letters of various epigraphs from Samudragupta's Allahabad pillar inscription, to the Karle cave inscriptions. The Eureka moment came in 1837 when James Prinsep, a brilliant secretary of the Asiatic Society, building on earlier pools of epigraphic knowledge, very quickly uncovered the key to the extinct Mauryan Brahmi script. Prinsep unlocked Ashoka; his deciphering of the script made it possible to read the inscriptions.
^Thapar, Romila (2004).Early India: From the Origins to AD 1300. University of California Press. pp. 11,178–179.ISBN978-0-520-24225-8.Archived from the original on 2021-07-22. Retrieved2021-03-20.The nineteenth century saw considerable advances in what came to be called Indology, the study of India by non-Indians using methods of investigation developed by European scholars in the nineteenth century. In India the use of modern techniques to 'rediscover' the past came into practice. Among these was the decipherment of thebrahmi script, largely by James Prinsep. Many inscriptions pertaining to the early past were written inbrahmi, but knowledge of how to read the script had been lost. Since inscriptions form the annals of Indian history, this decipherment was a major advance that led to the gradual unfolding of the past from sources other than religious and literary texts. [p. 11] ... Until about a hundred years ago in India, Ashoka was merely one of the many kings mentioned in the Mauryan dynastic list included in the Puranas. Elsewhere in the Buddhist tradition he was referred to as achakravartin, ..., a universal monarch but this tradition had become extinct in India after the decline of Buddhism. However, in 1837, James Prinsep deciphered an inscription written in the earliest Indian script since the Harappan,brahmi. There were many inscriptions in which the King referred to himself as Devanampiya Piyadassi (the beloved of the gods, Piyadassi). The name did not tally with any mentioned in the dynastic lists, although it was mentioned in the Buddhist chronicles of Sri Lanka. Slowly the clues were put together but the final confirmation came in 1915, with the discovery of yet another version of the edicts in which the King calls himself Devanampiya Ashoka. [pp. 178–179]
^Coningham, Robin; Young, Ruth (2015).The Archaeology of South Asia: From the Indus to Asoka, c. 6500 BCE – 200 CE. Cambridge University Press. pp. 71–72.ISBN978-0-521-84697-4.Archived from the original on 2021-11-10. Retrieved2021-03-20.Like William Jones, Prinsep was also an important figure within theAsiatic Society and is best known for deciphering early Brahmi and Kharosthi scripts. He was something of a polymath, undertaking research into chemistry, meteorology, Indian scriptures, numismatics, archaeology and mineral resources, while fulfilling the role of Assay Master of the East India Company mint in East Bengal (Kolkata). It was his interest in coins and inscriptions that made him such an important figure in the history of South Asian archaeology, utilising inscribed Indo-Greek coins to decipher Kharosthi and pursuing earlier scholarly work to decipher Brahmi. This work was key to understanding a large part of the Early Historical period in South Asia ...
^Kopf, David (2021).British Orientalism and the Bengal Renaissance: The Dynamics of Indian Modernization 1773–1835. University of California Press. pp. 265–266.ISBN978-0-520-36163-8.Archived from the original on 2021-10-14. Retrieved2021-03-26.In 1837, four years after Wilson's departure, James Prinsep, then Secretary of the Asiatic Society, unravelled the mystery of the Brahmi script and thus was able to read the edicts of the great Emperor Asoka. The rediscovery of Buddhist India was the last great achievement of the British orientalists. The later discoveries would be made by Continental Orientalists or by Indians themselves.
^Kulke, Hermann;Rothermund, Dietmar (2016).A History of India. London: Routledge. pp. 39ff.ISBN978-1-317-24212-3.Archived from the original on 2021-05-15. Retrieved2021-03-20.Ashoka's reign of more than three decades is the first fairly well-documented period of Indian history. Ashoka left us a series of great inscriptions (major rock edicts, minor rock edicts, pillar edicts) which are among the most important records of India's past. Ever since they were discovered and deciphered by the British scholar James Prinsep in the 1830s, several generations of Indologists and historians have studied these inscriptions with great care.
^Wolpert, Stanley A. (2009).A New History of India. Oxford University Press. p. 62.ISBN978-0-19-533756-3.Archived from the original on 2016-05-01. Retrieved2021-03-26.James Prinsep, an amateur epigraphist who worked in the British mint in Calcutta, first deciphered the Brāhmi script.
^Chakrabarti, Pratik (2020).Inscriptions of Nature: Geology and the Naturalization of Antiquity. Johns Hopkins University Press. pp. 48ff.ISBN978-1-4214-3874-0.Archived from the original on 2021-10-14. Retrieved2021-03-20.Prinsep, the Orientalist scholar, as the secretary of theAsiatic Society of Bengal (1832–39), oversaw one of the most productive periods of numismatic and epigraphic study in nineteenth-century India. Between 1833 and 1838, Prinsep published a series of papers based on Indo-Greek coins and his deciphering of Brahmi and Kharoshthi scripts.
^Salomon 1998, pp. 204–205. "Prinsep came to India in 1819 as assistant to the assay master of the Calcutta Mint and remained until 1838, when he returned to England for reasons of health. During this period Prinsep made a long series of discoveries in the fields of epigraphy and numismatics as well as in the natural sciences and technical fields. But he is best known for his breakthroughs in the decipherment of the Brahmi and Kharosthi scripts.... Although Prinsep's final decipherment was ultimately to rely on paleographic and contextual rather than statistical methods, it is still no less a tribute to his genius that he should have thought to apply such modern techniques to his problem."
^Sircar, D. C. (2017) [1965].Indian Epigraphy. Delhi: Motilal Banarsidass. pp. 11ff.ISBN978-81-208-4103-1.Archived from the original on 2021-10-14. Retrieved2021-03-20.The work of the reconstruction of the early period of Indian history was inaugurated by European scholars in the 18th century. Later on, Indians also became interested in the subject. The credit for the decipherment of early Indian inscriptions, written in the Brahmi and Kharosthi alphabets, which paved the way for epigraphical and historical studies in India, is due to scholars like Prinsep, Lassen, Norris and Cunningham.
^Plofker 2009, p. 47. "A firm upper bound for the date of this invention is attested by a Sanskrit text of the mid-third century CE, theYavana-jātaka or 'Greek horoscopy' of one Sphujidhvaja, which is a versified form of a translated Greek work on astrology. Some numbers in this text appear in concrete number format."
^abGeorg Bühler (1898).On the Origin of the Indian Brahma Alphabet. K.J. Trübner. pp. 6,14–15, 23, 29.Archived from the original on 2020-07-27. Retrieved2016-10-18., Quote: "(...) a passage of theLalitavistara which describes the first visit of Prince Siddhartha, the future Buddha, to the writing school..." (page 6); "In the account of Prince Siddhartha's first visit to the writing school, extracted by Professor Terrien de la Couperie from the Chinese translation of the Lalitavistara of 308 CE, there occurs besides the mention of the sixty-four alphabets, known also from the printed Sanskrit text, the utterance of the Master Visvamitra[.]"
^Nado, Lopon (1982). "The Development of Language in Bhutan".The Journal of the International Association of Buddhist Studies.5 (2): 95.Under different teachers, such as the Brahmin Lipikara and Deva Vidyasinha, he mastered Indian philology and scripts. According to Lalitavistara, there were as many as sixty-four scripts in India.
^Tsung-i, Jao (1964). "Chinese Sources on Brāhmī and Kharoṣṭhī".Annals of the Bhandarkar Oriental Research Institute.45 (1/4):39–47.JSTOR41682442.
^Goyal, S. R. (1979). S. P. Gupta; K. S. Ramachandran (eds.).The Origin of Brahmi Script., apud Salomon (1998).
^Salomon 1998, p. 19, fn. 42: "there is no doubt some truth in Goyal's comment that some of their views have been affected by 'nationalist bias' and 'imperialist bias,' respectively."
^Cunningham, Alexander (1877).Corpus Inscriptionum Indicarum. Vol. 1: Inscriptions of Asoka. Calcutta: Superintendent of Government Printing. p. 54.
^"Brahmi".Encyclopedia Britannica. 1999.Archived from the original on 2020-07-19. Retrieved2017-03-21.Brāhmī, writing system ancestral to all Indian scripts except Kharoṣṭhī. Of Aramaic derivation or inspiration, it can be traced to the 8th or 7th century BCE, when it may have been introduced to Indian merchants by people of Semitic origin.… a coin of the 4th century BCE, discovered in Madhya Pradesh, is inscribed with Brāhmī characters running from right to left.
^abTrigger, Bruce G. (2004). "Writing Systems: a case study in cultural evolution". In Houston, Stephen D. (ed.).The First Writing: Script Invention as History and Process. Cambridge University Press. pp. 60–61.
^Andersen, F. I.; Freedman, D. N. (1992). "Aleph as a vowel in Old Aramaic".Studies in Hebrew and Aramaic Orthography. Winona Lake,IN: Eisenbrauns. pp. 79–90.
^ab"Falk goes too far. It is fair to expect that we believe that Vedic memorisation – though without parallel in any other human society – has been able to preserve very long texts for many centuries without losing a syllable.... However, the oral composition of a work as complex as Pāṇini's grammar is not only without parallel in other human cultures, it is without parallel in India itself.... It just will not do to state that our difficulty in conceiving any such thing is our problem."Bronkhorst, Johannes (2002). "Literacy and Rationality in Ancient India".Asiatische Studien/Études Asiatiques.56 (4):803–804,797–831.
^abcSalomon, Richard (1995). "Review: On the Origin of the Early Indian Scripts".Journal of the American Oriental Society.115 (2):271–278.doi:10.2307/604670.JSTOR604670.
^Goody, Jack (1987).The Interface Between the Written and the Oral. Cambridge University Press. pp. 301–302 (note 4).
^Allchin, F. Raymond; Erdosy, George (1995).The Archaeology of Early Historic South Asia: The Emergence of Cities and States. Cambridge University Press. p. 336.
^Goody, Jack (1987).The Interface Between the Written and the Oral. Cambridge University Press. p. 301 fn. 4.ISBN978-0-521-33794-6.Archived from the original on 2016-12-24. Retrieved2016-10-24.In recent years, I have been leaning towards the view that the Brahmi script had an independent Indian evolution, probably emerging from the breakdown of the old Harappan script in the first half of the second millennium BC.
^Kak, S. (1990). "Indus and Brahmi – further connections".Cryptologia 14: 169–83
^Das, S.; Ahuja, A.; Natarajan, B.; Panigrahi, B. K. (2009). "Multi-objective optimization of Kullback-Leibler divergence between Indus and Brahmi writing".World Congress on Nature & Biologically Inspired Computing 2009. NaBIC 2009. 1282–86.ISBN978-1-4244-5053-4
^Ray, Himanshu Prabha (2006). "Inscribed pots, emerging identities". InPatrick Olivelle (ed.).Between the Empires: Society in India 300 BCE to 400 CE. Oxford University Press. pp. 121–122.
^Fábri, C. L. (1935). "The Punch-Marked Coins: A Survival of the Indus Civilization".The Journal of the Royal Asiatic Society of Great Britain and Ireland.67 (2):307–318.doi:10.1017/S0035869X00086482.JSTOR25201111.S2CID162603638.
^"The word dipi appears in the Old Persian inscription of Darius I at Behistan (Column IV. 39) having the meaning inscription or 'written document'."Congress, Indian History (2007).Proceedings – Indian History Congress. p. 90.Archived from the original on 2019-12-27. Retrieved2018-09-19.
^Scharfe, Hartmut (2002).Education in Ancient India. Handbook of Oriental Studies. Leiden, Netherlands:Brill Publishers. p. 9.
^Strabo (1903). Hamilton, H. C.; Falconer, W. (eds.).Geography. London: George Bell and Sons. p. 15.1.53.Archived from the original on 2021-03-12. Retrieved2021-02-20.
^Strabo (1903). Hamilton, H. C.; Falconer, W. (eds.).Geography. London: George Bell and Sons. p. 15.1.39.Archived from the original on 2021-03-08. Retrieved2021-02-20.
^Sterling, Gregory E. (1992).Historiography and Self-Definition: Josephos, Luke–Acts, and Apologetic Historiography. Brill. p. 95.
^abNorman, Kenneth R. "The Development of Writing in India and its Effect upon the Pāli Canon".Wiener Zeitschrift Für Die Kunde Südasiens [Vienna Journal of South Asian Studies], vol. 36, 1992, pp. 239–249.JSTOR24010823. Accessed 11 May 2020.
^Monier Monier-Williams (1970).Sanskrit-English Dictionary. Motilal Banarsidass (Reprint of Oxford Clarendon). p. xxvi with footnotes.ISBN978-5-458-25035-1.
^abcConingham, R.A.E.; Allchin, F.R.; Batt, C.M.; Lucy, D. (22 December 2008). "Passage to India? Anuradhapura and the Early Use of the Brahmi Script".Cambridge Archaeological Journal.6 (1): 73.doi:10.1017/S0959774300001608.S2CID161465267.
^Salomon 1998, pp. 204–208 Equally impressive was Prinsep's arrangement, presented in plate V of JASB 3, of the unknown alphabet, wherein he gave each of the consonantal characters, whose phonetic values were still entirely unknown, with its "five principal inflections", that is, the vowel diacritics. Not only is this table almost perfectly correct in its arrangement, but the phonetic value of the vowels is correctly identified in four out of five cases (plus anusvard); only the vowel sign for i was incorrectly interpreted as o.
^Daniels, Peter T. (1996)."Methods of Decipherment". In Peter T. Daniels; William Bright (eds.).The World's Writing Systems. Oxford University Press. pp. 141–159, 151.ISBN978-0-19-507993-7.Archived from the original on 2021-12-09. Retrieved2021-03-20.Brahmi: The Brahmi script of Ashokan India (SECTION 30) is another that was deciphered largely on the basis of familiar language and familiar related script—but it was made possible largely because of the industry of young James Prinsep (1799-1840), who inventoried the characters found on the immense pillars left by Ashoka and arranged them in a pattern like that used for teaching the Ethiopian abugida (FIGURE 12). Apparently, there had never been a tradition of laying out the full set of aksharas thus—or anyone, Prinsep said, with a better knowledge of Sanskrit than he had had could have read the inscriptions straight away, instead of after discovering a very minor virtual bilingual a few years later. (p. 151)
^Iravatham Mahadevan (2003).Early Tamil Epigraphy. Harvard University Department of Sanskrit and Indian Studies. pp. 91–94.ISBN978-0-674-01227-1.Archived from the original on 2019-12-11. Retrieved2018-10-27.;Iravatham Mahadevan (1970).Tamil-Brahmi Inscriptions. State Department of Archaeology, Government of Tamil Nadu. pp. 1–12.Archived from the original on 2021-11-04. Retrieved2018-10-27.
^Ram Sharma,Brāhmī Script: Development in North-Western India and Central Asia, 2002
^Stefan Baums (2006). "Towards a computer encoding for Brahmi". In Gail, A.J.; Mevissen, G.J.R.; Saloman, R. (eds.).Script and Image: Papers on Art and Epigraphy. New Delhi: Shri Jainendra Press. pp. 111–143.
^Sukthankar, Vishnu Sitaram, V. S. Sukthankar Memorial Edition, Vol. II: Analecta, Bombay: Karnatak Publishing House 1945p.266Archived 2020-10-24 at theWayback Machine
^"The three letters give us a complete name, which I read as Ṣastana (vide facsimile and cast). Dr. Vogel read it as Mastana but that is incorrect for Ma was always written with a circular or triangular knob below with two slanting lines joining the knob" inJournal of the Bihar and Orissa Research Society. The Society. 1920.Archived from the original on 2020-02-27. Retrieved2019-08-20.
^Gari Keith Ledyard (1966).The Korean language reform of 1446: the origin, background, and early history of the Korean alphabet, University of California, pp. 367–368, 370, 376.
Annette Wilke; Oliver Moebus (2011).Sound and Communication: An Aesthetic Cultural History of Sanskrit Hinduism. Walter de Gruyter.ISBN978-3-11-024003-0.
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Gérard Fussman,Les premiers systèmes d'écriture en Inde, in Annuaire du Collège de France 1988–1989 (in French)
Hayashi, Takao (2003). "Indian Mathematics". In Grattan-Guinness, Ivor (ed.).Companion Encyclopedia of the History and Philosophy of the Mathematical Sciences. Vol. 1. Baltimore: The Johns Hopkins University Press. pp. 118–130.ISBN978-0-8018-7396-6.
Oscar von Hinüber,Der Beginn der Schrift und frühe Schriftlichkeit in Indien, Franz Steiner Verlag, 1990 (in German)
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Plofker, K. (2007). "Mathematics of India". In Katz, Victor J. (ed.).The Mathematics of Egypt, Mesopotamia, China, India, and Islam: A Sourcebook. Princeton, N.J.: Princeton University Press. pp. 385–514.ISBN978-0-691-11485-9.
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![Early/Middle Brahmi legend on the coinage of Chastana: RAJNO MAHAKSHATRAPASA GHSAMOTIKAPUTRASA CHASHTANASA "Of the Rajah, the Great Satrap, son of Ghsamotika, Chashtana". 1st–2nd century CE.[193]](/mt/?noimg=&dark=on&url=http%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aCoinage_of_Chastana_with_reverse_Brahmi_legend.jpg)
![Inscribed Kushan statue of Western Satraps King Chastana, with inscription "Shastana" in Middle Brahmi script of the Kushan period ( Ṣa-sta-na).[194] Here, sta is the conjunct consonant of sa and ta , vertically combined. Circa 100 CE.](/mt/?noimg=&dark=on&url=http%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aShastana_inscription.jpg)
![The rulers of the Western Satraps were called Mahākhatapa ("Great Satrap") in their Brahmi script inscriptions, as here in a dedicatory inscription by Prime Minister Ayama in the name of his ruler Nahapana, Manmodi Caves, c. 100 CE.[195]](/mt/?noimg=&dark=on&url=http%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aMahakhatapa.jpg)
![Coin of Alchon Huns ruler Mihirakula. Obv: Bust of king, with legend in Gupta script (),[198] (Ja)yatu Mihirakula ("Let there be victory to Mihirakula").[199][200][201]](/mt/?noimg=&dark=on&url=http%3a%2f%2fen.wikipedia.org%2fwiki%2fFile%3aMihirakula_of_the_Alchon_Huns.jpg)
