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On the one hand, Whigs and Liberals expounded sentiments most iconically expressed by TB Macaulay in 1833: 'that... by good government we may educate our subjects into a capacity for better government, that, having become instructed in European knowledge, they may, in some future age, demand European institutions. Whether such a day will ever come I know not. ... Whenever it comes, it will be the proudest day in English history.'
Chandrika Kaul is lecturer in Modern History at the University of St Andrews. Her research interests include British press and political culture (1850-1950), the British imperial experience in South Asia, the Indian press and communications in world history. She is author of the first detailed examination of British press coverage of Indian affairs, Reporting the Raj: The British Press and India (2003). Kaul has also edited a collection of essays, Media and the British Empire (2006). Her forthcoming research project is a new history of India titled The Indian experience of the Raj.
The Vedic age began when the Sanskrit-speaking peoples began to dominate life and thought in the Indus Valley, probably between 2000 and 1500 BCE. Historians used to think that these Sanskrit-speaking peoples who called themselves Aryans came to the Indus valley in northwest India as conquerors some thirty-five hundred years ago. But recent scholarship has challenged this thesis of conquering Aryans. What we do know is that the earlier Indus culture, which flourished from 2500 to 1500 BCE, and which, judged by its archaeological remains, was quite sophisticated, declined at this time. We also know that the Vedic thought and culture reflected in the Rig Veda has a continuous history of dominance in India during the last thirty-five hundred years. It is likely that the cultural traditions of the Vedic peoples mingled with the traditions and customs of the Indus people. (5)
The Vedas, especially the Upanishads, would eventually form the foundational understanding of Sanatan Dharma and provide direction and purpose in the lives of adherents. It came to be understood that there was a single entity, Brahman, who not only created existence but was existence itself. As this entity was too great to be comprehended by human beings, he appeared as avatars such Brahma (the creator), Vishnu (the preserver) and Shiva (the destroyer) as well as a host of other deities all of which were actually Brahman. The purpose of a human life was to recognize one's higher self (the Atman) and perform the dharma (duty) one had been given with the proper karma (action) in order to free one's self from the cycle of rebirth and death (samsara) which was characterized by the suffering and loss one experienced in the physical world. Once an individual had broken these bonds, that person's Atman returned to Brahman and eternal peace.
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