Почему тхеравада - не индуизм?

Johannes Bronkhorst, Greater Magadha : studies in the culture of early India, 2007. p. 258 Индолог датирует древнейшую Упанишаду, Бхридараньяку, временем, близким к жизни грамматиста Патанджали. Это, в любом случае, означает послебуддийское происхождение всех Упанишад. (А датировка жизни Патанджали 2-м веком до н.э. основана на том, что грамматический пример «Грек осадил Сакету», якобы, адресует к событиям, непосредственно предшествовавшим жизни грамматиста.)

Вы в Москве умнее всех тайцев, родившихся и живущих в Тхераваде всю жизнь?

One of the problems with Bronkhorst's argument is that he mixes texts from different eras and is relying on conjectural reconstructions. So he contrasts the Bhagavadgītā, which is certainly written in the common era, with other bits of the Mahābhārata (post Asoka, but probably BCE), Pāli texts (ca 4th century BCE) Upaniṣads (7th-5th century BCE), and reconstructions of ideas of early Jain and Ājivika beliefs. This is not comparing apples with apples. A century of ideological development in a milieu which sees a lot of mixing and matching, assimilation and adaptation of each other's ideas and practices can see major changes. So it seems to me Bronkhorst's method is flawed.

Нет, ничего давать вам не буду, перечитывайте сами.

В ПК много сказочных историй, поди разбери.

Bronkhorst’s most important argument against the pre-Buddhist antiquity of the Upaniṣads is based on points regarding the textual history of the important Yājñavalkya-kāṇḍa (that is, Bṛhadāraṇyaka Upaniṣad, chapters 3-4). He claims that this text was known to the grammarians Kātyāyana and Patañjali as a separate work--the “Brāhmaṇa of Yājñavalkya”--and that Patañjali dated it to the time of Pāṇini, i.e., the mid-fourth century BCE. These considerations, Bronkhorst argues, indicate that the text’s passages on karma, rebirth, and liberation postdate the Buddha.

As I have argued elsewhere, however, the evidence from Kātyāyana and Patañjali does not suggest that the Yājñavalkya-kāṇḍa was composed in the mid-fourth century BCE.[2] All Bronkhorst proves is that this text was known and accepted within orthodox circles at this point; but this gives no reason to doubt that it was composed before this, as, indeed, its setting in the pre-Buddhist kingdom of Videha suggests. (Bronkhorst struggles to make sense of this fact [p. 237n35].) Bronkhorst’s rigorous analysis suggests, rather, that this most important part of the Bṛhadāraṇyaka Upaniṣad is very old but initially circulated outside the Vedic āryāvarta. If so, there is no reason to doubt that it was an important source for the ideas of karma, rebirth, and liberation.

Рама — главный герой поэмы. Старший и любимый сын царя страны Кошалы Дашаратхи и его старшей жены Каушальи. Он изображается как воплощение достоинства. Дашаратха был вынужден уступить ультиматуму его любимой жены Кайкейи и приказать, чтобы Рама оставил своё право на трон и удалился в изгнание на 14 лет.