Tarixiy Vedik dini sahifasining manbasini koʻrish

== Kelib chiqishi va rivojlanishi ==

=== Hind-Oriy Vedik dini ===
Vedik dini Vedik hind-aryan qabilalarining, ''oriylarning'' {{Sfn|Kuz'mina|2007}} {{Sfn|Singh|2008}} {{Efn|Michaels: "They called themselves ''arya'' ('Aryans', literally 'the hospitable', from the Vedic ''arya'', 'homey, the hospitable') but even in the Rgveda, ''arya'' denotes a cultural and linguistic boundary and not only a racial one."{{sfn|Michaels|2004|p=33}}}} diniy eʼtiqodlariga ishora qiladi, ular Hindiston yarimorolining Hind daryosi vodiysi hududiga koʻchib oʻtishgan va istiqomat qilishgan.( [[Xarappa madaniyati|Hind vodiysi sivilizatsiyasi]] ) {{Sfn|Heesterman|2005}} {{Efn|name="Indo-Aryans"}} Vediklik dini va undan keyingi braxmanizm Vedalarning afsonalari va marosim mafkuralariga asoslanadi va ulardan andoza oladi. Ular hind dinining agamik, [[Tantrizm|tantrik]] va mazhab shakllaridan qisman ajralib turadi. Ular vedik boʻlmaganlarning obroʻsiga qarab muomala qiladilar. Vedik dini [[Vedalar]]da va ular bilan bogʻliq boʻlgan katta hajmli Vedik adabiyotida va manbalarida, jumladan, turli ruhoniylar maktablari tomonidan hozirgi zamongacha saqlanib qolgan ilk [[Upanishadlar]]da tasvirlangan.  {{Sfn|Heesterman|2005}} U gʻarbiy Gang tekisligida vediklar davrida eramizdan boshlab mavjud boʻlgan. (1500–1100) &nbsp;Miloddan avvalgi {{Sfn|Michaels|2004}} {{Efn|There is no exact dating possible for the beginning of the Vedic period. Witzel mentions a range between 1900 and 1400&nbsp;BCE.{{sfn|Witzel|1995|pp=3–4}} Flood (1996) mentions 1500&nbsp;BCE.{{sfn|Flood|1996|p=21}}}} va soʻnggi Vedizm davrida (miloddan avvalgi 1100–500) braxmanizmga aylangan. {{Sfn|Witzel|1995}} {{Sfn|Bronkhorst|2016}} Sharqiy Gang tekisligida keyingi Brahman mafkurasini rad etgan va [[Jaynizm]] va [[Buddizm]] hamda [[Maurya imperiyasi|Mauriya imperiyasining]] vujudga kelishiga sabab boʻlgan va boshqa hind-oriy majmuasi vakillariga hukmronlik qilgan. {{Sfn|Bronkhorst|2007}} {{Sfn|Samuel|2010}}

Hind-oriylar [[Hind-yevropa tillari|hind-evropa tillari]] oilasining bir tarmogʻida soʻzlashuvchilar boʻlib, ular Sintashta madaniyatida paydo boʻlgan va keyinchalik [[Andronovo madaniyati]]ga aylangan.  Bular oʻz navbatida [[Markaziy Osiyo|Oʻrta Osiyo]] [[Dasht|choʻllarining]] [[Mozorqoʻrgʻon|Kurgan]] madaniyatidan kelib chiqqan rivojlangan degan qarashlar mavjuddir.. {{Sfn|Anthony|2007}} {{Efn|The Indo-Aryans were pastoralists{{sfn|Witzel|1995}} who migrated into north-western India after the collapse of the [[Indus Valley civilization]],{{sfn|Michaels|2004|p=33}}{{sfn|Flood|1996|pp=30–35}}{{sfn|Hiltebeitel|2007|p=5}} bringing with them their language{{sfn|Samuel|2010|p=53–56}} and religion.{{sfn|Flood|1996|p=30}}{{sfn|Hiltebeitel|2007|pp=5–7}} They were closely related to the Indo-Aryans who founded [[Mitanni]] kingdom in northern Syria{{sfn|Anthony|2007|p=454}} (c.1500–1300&nbsp;BCE).<br>Both groups were rooted in the [[Andronovo]]-culture{{sfn|Anthony|2007|pp=410–411}} in the [[Bactria]]–[[Margiana]] era, in present northern Afghanistan,{{sfn|Anthony|2007|p=454}} and related to the [[Indo-Iranians]], from which they split off around 1800–1600&nbsp;BCE.{{sfn|Anthony|2007|p=408}} Their roots go back further to the [[Sintashta culture]], with funeral sacrifices which show close parallels to the sacrificial funeral rites of the ''Rig Veda''.{{sfn|Anthony|2007|pp=375, 408–411}}<br>The immigrations consisted probably of small groups of people.{{sfn|Anthony|2007}} [[Jonathan Mark Kenoyer|Kenoyer]] (1998) notes that "there is no archaeological or biological evidence for invasions or mass migrations into the Indus Valley between the end of the Harappan phase, about 1900&nbsp;B.C. and the beginning of the Early Historic period around 600&nbsp;B.C."<ref>{{kitob manbasi |author=Kenoyer, M. |year=1998 |title=Ancient Cities of the Indus Valley Civilization |url=https://archive.org/details/ancientcitiesofi0000keno |page=[https://archive.org/details/ancientcitiesofi0000keno/page/174 174] |location=Oxford, U.K. |publisher=Oxford University Press}}</ref><br>For an overview of the current relevant research, see the following references.<ref>{{jurnal manbasi |author-link=Michael Witzel |first=Michael |last=Witzel |year=2001 |url=http://www.people.fas.harvard.edu/~witzel/EJVS-7-3.pdf |title=Autochthonous Aryans? The Evidence from Old Indian and Iranian Texts |journal=Electronic Journal of Vedic Studies (EJVS) |volume=7 |issue=3 |pages=1–93}}</ref><ref>{{kitob manbasi |author-link=Shereen Ratnagar |first=Shereen |last=Ratnagar |year=2008 |contribution=The Aryan homeland debate in India |editor1=Kohl, P. L. |editor2=Kozelsky, M. |editor3=Ben-Yehuda, N. |title=Selective Remembrances: Archaeology in the construction, commemoration, and consecration of national pasts |pages=349–378}}</ref><ref>{{kitob manbasi |author-link=Suraj Bhan (archaeologist) |first=Suraj |last=Bhan |year=2002 |contribution=Aryanization of the Indus Civilization |editor1=Panikkar, K. N. |editor2=Byres, T. J. |editor3=Patnaik, U. |title=The Making of History |pages=41–55}}</ref>{{sfn|Anthony|2007}}|name="Indo-Aryans"}} {{Efn|Some writers and archaeologists have opposed the notion of a migration of Indo-Aryans into India,{{sfn|Bryant|2001}}<ref>Bryant, Edwin. 2001. ''The Indo-Aryan Controversy'', p.&nbsp;342{{clarify|reason=title / year mismatch?|date=November 2010}}</ref>{{sfn|Michaels|2004|p=33}}{{sfn|Singh|2008|p=186}} due to a lack of archaeological evidence and signs of cultural continuity,{{sfn|Michaels|2004|p=33}} hypothesizing instead a slow process of acculturation{{sfn|Michaels|2004|p=33}} or transformation.{{sfn|Flood|1996|pp=30–35}} According to Upinder Singh, "The original homeland of the Indo-Europeans and Indo-Aryans is the subject of continuing debate among philologists, linguists, historians, archaeologists, and others. The dominant view is that the Indo-Aryams came to the subcontinent as immigrants. Another view, advocated mainly by some Indian scholars, is that they were indigenous to the subcontinent."{{sfn|Singh|2008|p=186}} Edwin Bryant used the term "Indo-Aryan controversy" for an oversight of the Indo-Aryan migration theory, and some of its opponents.{{sfn|Bryant|Patton|2005}}<br>Mallory and Adams note that two types of models "enjoy significant international currency", namely the [[Anatolian hypothesis]], and a migration out of the Eurasian steppes.{{sfn|Mallory|Adams|2006|pp=460–461}} Linguistic and archaeological data clearly show a cultural change after 1750&nbsp;BCE,{{sfn|Michaels|2004|p=33}} with the linguistic and religious data clearly showing links with Indo-European languages and religion.{{sfn|Flood|1996|p=33}} According to Singh, "The dominant view is that the Indo-Aryans came to the subcontinent as immigrants."{{sfn|Singh|2008|p=186}}<br>An overview of the "Indigenist position" can be obtained from Bryant & Patton (2005).{{sfn|Bryant|Patton|2005}} See also the article [[Indigenous Aryans]]}} Qadimgi Vedik davrining eng keng tarqalgan deb hisoblangan davri 2-chi asrga toʻg'ri keladi.&nbsp;miloddan avvalgi ming yillik.<ref>{{Kitob manbasi|title=The History of India|url=https://archive.org/details/historyofindia0000unse|last=Pletcher, Kenneth|publisher=Britannica Educational Publishing|page=[https://archive.org/details/historyofindia0000unse/page/60 60]|year=2010}}</ref>
{{Quote|vediklik dini ayrim jihatlari va odatlari bilan Hinduizm dinining ajdodi hisoblanadi}}

Heinrich von Stietencronning fikriga koʻra, 19-yilda&nbsp;asrda, gʻarbiy nashrlarda Vedik dini hinduizmdan farq qiladi va unga aloqasi yoʻq deb hisoblangan. Hindiylik dini purohita, [[Tantrizm|tantra]] va ''bxaktiga'' asoslangan yoʻnalishlar orqali hindu eposlari va Puranalar bilan bogʻlangan deb hisoblangan. 20-&nbsp;asrda Vedik dinini va uning umumiy va yozma merosi va afsonalarini zamonaviy hinduizm bilan yaxshiroq tushunish va oʻrganish olimlarni tarixiy Vedik dinini zamonaviy hinduizm dinining ajdodlari sifatida, vediklik dini hinduizmning eng qadimgi koʻrinishi sifatida koʻrishga olib keldi. {{Sfn|von Stietencron|2005}} Tarixiy Vedik dini hozirda [[Hinduiylik|hinduizmning]] qadimgi inqilobi sifatida qabul qilinadi, lekin ular bir xil emas, chunkiyozma manbalardagi dalillar bu ikki din orasida anchagina sezilarli farqlar borligini koʻrsatadi,  masalan,oʻlimdan  keyingi hayotga ishonish yoku keyinchalik ishlab chiqilgan [[Reinkarnatsiya|reenkarnasyon]] va samsara tushunchalari. {{Sfn|Laumakis|2008}}  Hindu islohot harakatlari va Neo-Vedanta Vedik merosi va "qadimgi hinduizm" ni taʼkidladi va bu atama baʼzi hindular tomonidan tanlandi. {{Sfn|von Stietencron|2005}}