อ กษรพราหม 𑀩 𑀭 𑀳 𑀫 อ านว า พรา ม Brāhmī เป นระบบการเข ยนในเอเช ยใต โบราณ ระบบการเข ยนหร ออ กษรพราหม ได ร บการพ ฒนาเป นอ

อักษรพราหมี (𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀻, อ่านว่า "พรา-มี", : Brāhmī) เป็นระบบการเขียนในเอเชียใต้โบราณ ระบบการเขียนหรืออักษรพราหมีได้รับการพัฒนาเป็นอักษรสากลเมื่อศตวรรษที่ 3 ก่อนคริสต์ศักราช และเป็นต้นกำเนิดของระบบการเขียนทั้งหมดในเอเชียใต้ ยกเว้นอักษรสินธุในสหัสวรรษที่ 3 ก่อนคริสต์ศักราช อักษรขโรษฐี ซึ่งมีที่มาจากภาคตะวันตกเฉียงเหนือของปากีสถานเมื่อศตวรรษที่ 5 หรือ 4 ก่อนคริสต์ศักราชอักษรอาหรับ–เปอร์เซียในสมัยกลาง และอักษรลาตินในสมัยใหม่ตระกูลอักษรพราหมีไม่เพียงมีผู้ใช้ในเอเชียใต้อย่างเดียวเท่านั้น แต่ยังพบผู้ใช้ในเอเชียตะวันออกเฉียงใต้ด้วย

อักษรพราหมี Brāhmī
อักษรพราหมีบนเสาอโศกที่สารนาถ (ประมาณ 250 ปีก่อนคริสต์ศักราช)
ชนิด	อักษรสระประกอบ
ช่วงยุค	อย่างน้อยในศตวรรษที่ 3 ก่อนคริสต์ศักราช ถึงคริสต์ศตวรรษที่ 5
ทิศทาง	Left-to-right
ภาษาพูด	สันสกฤต, บาลี, ปรากฤต, กันนาดา, ทมิฬ, ซากา, โทแคเรียน
อักษรที่เกี่ยวข้อง
ระบบแม่	? ชุดตัวอักษรฟินิเชีย? ชุดตัวอักษรแอราเมอิก? อักษรพราหมี
ระบบลูก	ระบบการเขียนหลายแบบ
ระบบพี่น้อง	อักษรขโรษฐี
ISO 15924
	Brah (300), Brahmi
ยูนิโคด
ยูนิโคดแฝง	Brahmi
ช่วงยูนิโคด	U+11000–U+1107F
ทฤษฎีต้นกำเนิดเซมิติกโดยทั่วไปไม่เป็นที่ยอมรับ
บทความนี้ประกอบด้วยในสัทอักษรสากล (IPA) สำหรับคำแนะนำเบื้องต้นเกี่ยวกับสัญลักษณ์ IPA โปรดดู สำหรับความแตกต่างระหว่าง [ ], / / และ ⟨ ⟩ ดูที่ (สัทอักษรสากล § วงเล็บเหลี่ยมและทับ)

อักษรพราหมีเป็นอักษรสระประกอบ ซึ่งใช้ระบบเครื่องหมายเสริมสัทอักษรเพื่อเชื่อมสระด้วยสัญลักษณ์พยัญชนะ ระบบการเขียนนี้ได้รับการพัฒนาเพียงเล็กน้อยในสมัยโมริยะ (ศตวรรษที่ 3 ก่อนคริสต์ศักราช) จนถึงสมัยจักรวรรดิคุปตะตอนต้น (คริสต์ศตวรรษที่ 4) กล่าวกันว่าผู้ที่อ่านหนังสือออกสามารถอ่านและเข้าใจจารึกโมริยะจนถึงคริสต์ศตวรรษที่ 4 บางครั้งในช่วงหลัง ความสามารถในการอ่านอักษรพราหมีแบบดั้งเดิมได้สูญหายไปแล้ว จารึกพราหมีที่เป็นที่รู้จักมากที่สุดและเก่าแก่ที่สุด (ลงวันที่แน่นอน) คือในประเทศอินเดียที่สืบไปถึง 250–232 ปีก่อนคริสต์ศักราช การถอดความอักษรพราหมีกลายเป็นจุดสนใจของนักวิชาการชาวยุโรปในช่วงต้นคริสต์ศตวรรษที่ 19 ในสมัยการปกครองของบริษัทอินเดียตะวันออกในอินเดีย โดยเฉพาะในโกลกาตา เลขานุการสมาคม เป็นผู้ถอดความอักษรพราหมี แล้วบันทึกลงในบทความวิชาการในวารสารสมาคมในคริสต์ทศวรรษ 1830 ความก้าวหน้าในการถอดความของเขาทำให้เกิดผลงานของ, , และAlexander Cunningham กับคนอื่น ๆ

ต้นกำเนิดของคำนี้ยังคงมีการโต้แย้ง โดยนักวิชาการส่วนใหญ่กล่าวว่าพราหมีมาจากหรืออย่างน้อยได้รับอิทธิพลจากอย่างน้อยหนึ่งอันหรือมากกว่า ในขณะที่อีกกลุ่มกล่าวว่าอักษรนี้มีต้นกำเนิดหรือการเชื่อมโยงแบบพื้นเมืองของอักษรสินธุแห่งอารยธรรมลุ่มแม่น้ำสินธุที่เก่าแก่กว่าและยังถอดความไม่ได้ อักษรพราหมีเคยถูกเรียกในภาษาอังกฤษว่าอักษร "pin-man" และมีชื่อเรียกหลายแบบ เช่น "lath", "Laṭ", "อโศกใต้", "บาลีแบบอินเดีย" หรือ "เมารยะ" (Salomon 1998, p. 17) จนกระทั่งคริสต์ทศวรรษ 1880 เมื่อ เชื่อมโยงมันกับอักษรพราหมี ผ่านการอิงจากการสำรวจของ รายชื่ออักษรแรกถูกกล่าวถึงในลลิตวิสตรสูตร ดังนั้น จึงเป็นที่มาของชื่อผลงานโดย, ถึงแม้ว่าคำนี้จะเป็นอีกรูปหนึ่งของ "พรหม"อักษรคุปตะในคริสต์ศตวรรษที่ 5 บางครั้งถูกเรียกเป็น "พราหมีตอนปลาย" อักษรในปัจจุบันหลายอันที่ใช้กันทั่วเอเชียใต้มีที่มาจากพราหมี ทำให้เป็นหนึ่งในรูปเขียนที่ทรงอิทธิพลที่สุดในโลก^[] ผลสำรวจหนึ่งพบว่ามีรูปอักษรที่มาจากอักษรนี้ถึง 198 อัน

ในศิลาจารึกของอโศก (ประมาณศตวรรษที่ 3 ก่อนคริสต์ศักราช) ซึ่งเขียนด้วยอักษรพราหมี มีตัวเลขไม่กี่ตัว โดยถูกเรียกว่า ตัวเลขนี้สามารถบวกหรือคูณได้ และไม่ใช่ ไม่มีใครทราบว่า ระบบพื้นฐานของการนับมีส่วนเชื่อมโยงกับอักษรพราหมีหรือไม่ แต่ในครึ่งหลังของคริสต์สหัสวรรษที่ 1 จารึกในอินเดียบางส่วนและเอเชียตะวันออกเฉียงใต้ที่เขียนด้วยอักษรที่มาจากพราหมีมีตัวเลขที่มีค่าฐานสิบ และถือเป็นตัวอย่างแรกสุดของที่ใช้กันทั่วโลก อย่างไรก็ตาม ระบบพื้นฐานของการนับมีความเก่าแก่กว่า โดยตัวอย่างที่ส่งแบบปากเปล่าที่ได้รับการยืนยันครั้งแรกสุดอยู่ในช่วงกลางของคริสต์ศตวรรษที่ 3 ในการปรับตัวร้อยแก้วภาษาสันสกฤตของผลงานโหราศาสตร์กรีกที่หายสาบสูญ

ตัวอักษร

สระ

สระลอย	เสียง	สระจม	เสียง	สระลอย	เสียง	สระจม	เสียง
𑀅	a /ə/	𑀓	ka /kə/	𑀆	ā /aː/	𑀓𑀸	kā /kaː/
𑀇	i /i/	𑀓𑀺	ki /ki/	𑀈	ī /iː/	𑀓𑀻	kī /kiː/
𑀉	u /u/	𑀓𑀼	ku /ku/	𑀊	ū /uː/	𑀓𑀽	kū /kuː/
𑀏	e /eː/	𑀓𑁂	ke /keː/	𑀐	ai /əi/	𑀓𑁃	kai /kəi/
𑀑	o /oː/	𑀓𑁄	ko /koː/	𑀒	au /əu/	𑀓𑁅	kau /kəu/

พยัญชนะ

	เสียงระเบิด								เสียงนาสิก
การออกเสียง →	ไม่ก้อง				ก้อง								ไม่ก้อง		ก้อง
เสียงธนิต →	ไม่		ใช่		ไม่		ใช่		ไม่				ใช่
เสียงเพดานอ่อน	𑀓	ka/k/	𑀔	kha /kʰ/	𑀕	ga /ɡ/	𑀖	gha /ɡʱ/	𑀗	ṅa /ŋ/					𑀳	ha /ɦ/
เพดานแข็ง	𑀘	ca /c/	𑀙	cha /cʰ/	𑀚	ja /ɟ/	𑀛	jha /ɟʱ/	𑀜	ña /ɲ/	𑀬	ya /j/	𑀰	śa /ɕ/
ปลายลิ้นม้วน	𑀝	ṭa /ʈ/	𑀞	ṭha /ʈʰ/	𑀟	ḍa /ɖ/	𑀠	ḍha /ɖʱ/	𑀡	ṇa /ɳ/	𑀭	ra /r/	𑀱	ṣa /ʂ/
ฟัน	𑀢	ta /t̪/	𑀣	tha /t̪ʰ/	𑀤	da /d̪/	𑀥	dha /d̪ʱ/	𑀦	na /n/	𑀮	la /l/	𑀲	sa /s/
ริมฝีปาก	𑀧	pa /p/	𑀨	pha /pʰ/	𑀩	ba /b/	𑀪	bha /bʱ/	𑀫	ma /m/	𑀯	va /w, ʋ/


	ก	ข	ค	ฆ	ง	จ	ฉ	ช	ฌ	ญ	ฏ	ฐ	ฑ	ฒ	ณ	ต	ถ	ท	ธ	น	ป	ผ	พ	ภ	ม	ย	ร	ล	ว	ศ	ษ	ส	ห	ฬ
-ะ	𑀓	𑀔	𑀕	𑀖	𑀗	𑀘	𑀙	𑀚	𑀛	𑀜	𑀝	𑀞	𑀟	𑀠	𑀡	𑀢	𑀣	𑀤	𑀥	𑀦	𑀧	𑀨	𑀩	𑀪	𑀫	𑀬	𑀭	𑀮	𑀯	𑀰	𑀱	𑀲	𑀳	𑀴
-า	𑀓𑀸	𑀔𑀸	𑀕𑀸	𑀖𑀸	𑀗𑀸	𑀘𑀸	𑀙𑀸	𑀚𑀸	𑀛𑀸	𑀜𑀸	𑀝𑀸	𑀞𑀸	𑀟𑀸	𑀠𑀸	𑀡𑀸	𑀢𑀸	𑀣𑀸	𑀤𑀸	𑀥𑀸	𑀦𑀸	𑀧𑀸	𑀨𑀸	𑀩𑀸	𑀪𑀸	𑀫𑀸	𑀬𑀸	𑀭𑀸	𑀮𑀸	𑀯𑀸	𑀰𑀸	𑀱𑀸	𑀲𑀸	𑀳𑀸	𑀴𑀸
-ิ	𑀓𑀺	𑀔𑀺	𑀕𑀺	𑀖𑀺	𑀗𑀺	𑀘𑀺	𑀙𑀺	𑀚𑀺	𑀛𑀺	𑀜𑀺	𑀝𑀺	𑀞𑀺	𑀟𑀺	𑀠𑀺	𑀡𑀺	𑀢𑀺	𑀣𑀺	𑀤𑀺	𑀥𑀺	𑀦𑀺	𑀧𑀺	𑀨𑀺	𑀩𑀺	𑀪𑀺	𑀫𑀺	𑀬𑀺	𑀭𑀺	𑀮𑀺	𑀯𑀺	𑀰𑀺	𑀱𑀺	𑀲𑀺	𑀳𑀺	𑀴𑀺
-ี	𑀓𑀻	𑀔𑀻	𑀕𑀻	𑀖𑀻	𑀗𑀻	𑀘𑀻	𑀙𑀻	𑀚𑀻	𑀛𑀻	𑀜𑀻	𑀝𑀻	𑀞𑀻	𑀟𑀻	𑀠𑀻	𑀡𑀻	𑀢𑀻	𑀣𑀻	𑀤𑀻	𑀥𑀻	𑀦𑀻	𑀧𑀻	𑀨𑀻	𑀩𑀻	𑀪𑀻	𑀫𑀻	𑀬𑀻	𑀭𑀻	𑀮𑀻	𑀯𑀻	𑀰𑀻	𑀱𑀻	𑀲𑀻	𑀳𑀻	𑀴𑀻
-ุ	𑀓𑀼	𑀔𑀼	𑀕𑀼	𑀖𑀼	𑀗𑀼	𑀘𑀼	𑀙𑀼	𑀚𑀼	𑀛𑀼	𑀜𑀼	𑀝𑀼	𑀞𑀼	𑀟𑀼	𑀠𑀼	𑀡𑀼	𑀢𑀼	𑀣𑀼	𑀤𑀼	𑀥𑀼	𑀦𑀼	𑀧𑀼	𑀨𑀼	𑀩𑀼	𑀪𑀼	𑀫𑀼	𑀬𑀼	𑀭𑀼	𑀮𑀼	𑀯𑀼	𑀰𑀼	𑀱𑀼	𑀲𑀼	𑀳𑀼	𑀴𑀼
-ู	𑀓𑀽	𑀔𑀽	𑀕𑀽	𑀖𑀽	𑀗𑀽	𑀘𑀽	𑀙𑀽	𑀚𑀽	𑀛𑀽	𑀜𑀽	𑀝𑀽	𑀞𑀽	𑀟𑀽	𑀠𑀽	𑀡	𑀢𑀽	𑀣𑀽	𑀤𑀽	𑀥𑀽	𑀦𑀽	𑀧𑀽	𑀨𑀽	𑀩𑀽	𑀪𑀽	𑀫𑀽	𑀬𑀽	𑀭𑀽	𑀮𑀽	𑀯𑀽	𑀰𑀽	𑀱𑀽	𑀲𑀽	𑀳𑀽	𑀴𑀽
เ-	𑀓𑁂	𑀔𑁂	𑀕𑁂	𑀖𑁂	𑀗𑁂	𑀘𑁂	𑀙𑁂	𑀚𑁂	𑀛𑁂	𑀜𑁂	𑀝𑁂	𑀞𑁂	𑀟𑁂	𑀠𑁂	𑀡	𑀢𑁂	𑀣𑁂	𑀤𑁂	𑀥𑁂	𑀦𑁂	𑀧𑁂	𑀨𑁂	𑀩𑁂	𑀪𑁂	𑀫𑁂	𑀬𑁂	𑀭𑁂	𑀮𑁂	𑀯𑁂	𑀰𑁂	𑀱𑁂	𑀲𑁂	𑀳𑁂	𑀴𑁂
โ-	𑀓𑁄	𑀔𑁄	𑀕𑁄	𑀖𑁄	𑀗𑁄	𑀘𑁄	𑀙𑁄	𑀚𑁄	𑀛𑁄	𑀜𑁄	𑀝𑁄	𑀞𑁄	𑀟𑁄	𑀠𑁄	𑀡	𑀢𑁄	𑀣𑁄	𑀤𑁄	𑀥𑁄	𑀦𑁄	𑀧𑁄	𑀨𑁄	𑀩𑁄	𑀪𑁄	𑀫𑁄	𑀬𑁄	𑀭𑁄	𑀮𑁄	𑀯𑁄	𑀰𑁄	𑀱𑁄	𑀲𑁄	𑀳𑁄	𑀴𑁄
-ํ	𑀓𑁆	𑀔𑁆	𑀕𑁆	𑀖𑁆	𑀗𑁆	𑀘𑁆	𑀙𑁆	𑀚𑁆	𑀛𑁆	𑀜𑁆	𑀝𑁆	𑀞𑁆	𑀟𑁆	𑀠𑁆	𑀡𑁆	𑀢𑁆	𑀣𑁆	𑀤𑁆	𑀥𑁆	𑀦𑁆	𑀧𑁆	𑀨𑁆	𑀩𑁆	𑀪𑁆	𑀫𑁆	𑀬𑁆	𑀭𑁆	𑀮𑁆	𑀯𑁆	𑀰𑁆	𑀱𑁆	𑀲𑁆	𑀳𑁆	𑀴𑁆

อ้างอิง

Salomon 1998, pp. 11–13.
Salomon 1998, p. 20.
Salomon 1998, p. 17 Quote: " 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 encyclopedia Fa yiian chu lin the scripts whose names corresponded to the Brahmi and Kharosthi of the Lalitavistara 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 Quote: "... the Brahmi script appeared in the third century B.c. 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.
Salomon 1998, pp. 42–46 "The presumptive homeland and principal area of the use of Kharoṣțhī script ... was the territory along and around the Indus, Swat, and Kabul River Valleys of the modern North-West Frontier Province of Pakistan; ... [pp. 42–44] In short, there is no clear evidence to allow us to specify the date of the origin of Kharoṣțhī with any more precision than sometime in the fourth, or possibly the fifth, century B.C. [p. 46]"
Salomon 1998, pp. 19–30.
Salomon, Richard (1995). . Journal of the American Oriental Society. 115 (2): 271–279. คลังข้อมูลเก่าเก็บจากแหล่งเดิมเมื่อ 2019-05-22. สืบค้นเมื่อ 2013-06-18.
"Brahmi". Encyclopedia Britannica. 1999. 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
Beckwith, Christopher I. (2017). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia (ภาษาอังกฤษ). Princeton University Press. p. 242. ISBN .
(2015), Ashoka in Ancient India, Harvard University Press, pp. 14, 15, ISBN , Facsimiles of the objects and writings unearthed—from pillars in North India to rocks in Orissa and Gujarat—found their way to the . 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.
(2004), Early India: From the Origins to AD 1300, University of California Press, pp. 11, 178–179, ISBN , 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 the brahmi script, largely by James Prinsep. Many inscriptions pertaining to the early past were written in brahmi, 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 a chakravartin, ..., 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, ISBN , Like William Jones, Prinsep was also an important figure within the 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 (Kolkatta). 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 ...
(2021), British Orientalism and the Bengal Renaissance: The Dynamics of Indian Modernization 1773-1835, Univ of California Press, pp. 265–266, ISBN , 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.
Verma, Anjali (2018), Women and Society in Early Medieval India: Re-interpreting Epigraphs, London: Routledge, pp. 27–, ISBN , In 1836, James Prinsep published a long series of facsimiles of ancient inscriptions, and this series continued in volumes of the . The credit for decipherment of the Brahmi script goes to James Prinsep and thereafter Georg Buhler prepared complete and scientific tables of Brahmi and Khrosthi scripts.
; (2016), A History of India, London: Routledge, pp. 39–, ISBN , 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.
(2009), A New History of India, Oxford University Press, p. 62, ISBN , 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. 48–, ISBN , Prinsep, the Orientalist scholar, as the secretary of the (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."
(2017) [1965]. Indian Epigraphy. Delhi: Motilal Banarsidass. pp. 11–. ISBN . 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.
Garg, Sanjay (2017). "Charles Masson: A footloose antiquarian in Afghanistan and the building up of numismatic collections in museums in India and England". ใน Himanshu Prabha Ray (บ.ก.). Buddhism and Gandhara: An Archaeology of Museum Collections. Taylor & Francis. pp. 181–. ISBN .
Scharfe, Hartmut (2002). "Kharosti and Brahmi". Journal of the American Oriental Society. 122 (2): 391–393. doi:10.2307/3087634. JSTOR 3087634.
Keay 2000, p. 129–131.
Falk 1993, p. 106.
Rajgor 2007.
Trautmann 2006, p. 64.
Plofker 2009, pp. 44–45.
Plofker 2009, p. 45.
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, the 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"
Hayashi 2003, p. 119.
Plofker 2007, pp. 396–397.

บรรณานุกรม

Annette Wilke; Oliver Moebus (2011). Sound and Communication: An Aesthetic Cultural History of Sanskrit Hinduism. Walter de Gruyter. ISBN .
Bühler, Georg (1898). On the Origin of the Indian Brahma Alphabet. Strassburg K.J. Trübner.
Deraniyagala, Siran (2004). The Prehistory of Sri Lanka: An Ecological Perspective. Department of Archaeological Survey, Government of Sri Lanka. ISBN .
Falk, Harry (1993). Schrift im alten Indien: ein Forschungsbericht mit Anmerkungen (ภาษาเยอรมัน). Gunter Narr Verlag.
Gérard Fussman, Les premiers systèmes d'écriture en Inde, in Annuaire du Collège de France 1988–1989 (in French)
Hayashi, Takao (2003), "Indian Mathematics", ใน Grattan-Guinness, Ivor (บ.ก.), Companion Encyclopedia of the History and Philosophy of the Mathematical Sciences, vol. 1, pp. 118–130, Baltimore, MD: The Johns Hopkins University Press, 976 pages, ISBN .
Oscar von Hinüber, Der Beginn der Schrift und frühe Schriftlichkeit in Indien, Franz Steiner Verlag, 1990 (in German)
(2000). India: A History. Grove Press. ISBN .
(1994). The Korean Language Reform of 1446: The Origin, Background, and Early History of the Korean Alphabet. University Microfilms.
(1993). The Indo-Aryan Languages. Cambridge University Press. ISBN .
Norman, Kenneth R. (1992). "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. 36 (Proceedings of the VIIIth World Sanskrit Conference Vienna): 239–249.
Patel, Purushottam G.; Pandey, Pramod; Rajgor, Dilip (2007). The Indic Scripts: Palaeographic and Linguistic Perspectives. D.K. Printworld. ISBN .
Plofker, K. (2007), "Mathematics of India", ใน Katz, Victor J. (บ.ก.), The Mathematics of Egypt, Mesopotamia, China, India, and Islam: A Sourcebook, Princeton, NJ: Princeton University Press, 685 pages, pp 385–514, pp. 385–514, ISBN .
Plofker, Kim (2009), , Princeton, NJ: Princeton University Press, ISBN .
(2014). Studies in Hindu Law and Dharmaśāstra. Anthem Press. ISBN .
Salomon, Richard (1996). "Brahmi and Kharoshthi". ใน Daniels, Peter T.; Bright, William (บ.ก.). . . ISBN .
Salomon, Richard (1995). "On the Origin of the Early Indian Scripts". Journal of the American Oriental Society. 115 (2): 271–279. doi:10.2307/604670. JSTOR 604670.
Salomon, Richard (1998). Indian Epigraphy: A Guide to the Study of Inscriptions in Sanskrit, Prakrit, and the other Indo-Aryan Languages. Oxford University Press. ISBN .
(2006). Languages and Nations: The Dravidian Proof in Colonial Madras. University of California Press. ISBN .
Timmer, Barbara Catharina Jacoba (1930). Megasthenes en de Indische maatschappij. H.J. Paris.

อ่านเพิ่ม

Buswell Jr., Robert E.; Lopez Jr., David S., บ.ก. (2017). "Brāhmī". The Princeton Dictionary of Buddhism. Princeton University Press.
Hitch, Douglas A. (1989). "BRĀHMĪ". Encyclopaedia Iranica, Vol. IV, Fasc. 4. pp. 432–433.
Matthews, P. H. (2014). "Brahmi". The Concise Oxford Dictionary of Linguistics (3 ed.). Oxford University Press.
Red. (2017). "Brahmi-Schrift". Lexikon des gesamten Buchwesens Online (ภาษาเยอรมัน). Brill Online.

แหล่งข้อมูลอื่น

"Brahmi Home". brahmi.sourceforge.net. of the
"Ancient Scripts: Brahmi". www.ancientscripts.com.
"Brahmi Texts | Virtual Vinodh". www.virtualvinodh.com.
Indoskript 2.0, a paleographic database of Brahmi and Kharosthi

[FOOTNOTESalomon199811–13-1] Salomon 1998, pp. 11–13.

[FOOTNOTESalomon199820-2] Salomon 1998, p. 20.

[Salomon1998-p17a-3] Salomon 1998, p. 17 Quote: " 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 encyclopedia Fa yiian chu lin the scripts whose names corresponded to the Brahmi and Kharosthi of the Lalitavistara 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."

[Salomon1998-p17b-4] Salomon 1998, p. 17 Quote: "... the Brahmi script appeared in the third century B.c. 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.

[Salomon1998-p42-5] Salomon 1998, pp. 42–46 "The presumptive homeland and principal area of the use of Kharoṣțhī script ... was the territory along and around the Indus, Swat, and Kabul River Valleys of the modern North-West Frontier Province of Pakistan; ... [pp. 42–44] In short, there is no clear evidence to allow us to specify the date of the origin of Kharoṣțhī with any more precision than sometime in the fourth, or possibly the fifth, century B.C. [p. 46]"

[FOOTNOTESalomon199819–30-6] Salomon 1998, pp. 19–30.

[Salomon_1995-7] Salomon, Richard (1995). . Journal of the American Oriental Society. 115 (2): 271–279. คลังข้อมูลเก่าเก็บจากแหล่งเดิมเมื่อ 2019-05-22. สืบค้นเมื่อ 2013-06-18.

[8] "Brahmi". Encyclopedia Britannica. 1999. 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

[CB242-9] Beckwith, Christopher I. (2017). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia (ภาษาอังกฤษ). Princeton University Press. p. 242. ISBN .

[Lahiri2015-10] (2015), Ashoka in Ancient India, Harvard University Press, pp. 14, 15, ISBN , Facsimiles of the objects and writings unearthed—from pillars in North India to rocks in Orissa and Gujarat—found their way to the . 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.

[Thapar2004-11] (2004), Early India: From the Origins to AD 1300, University of California Press, pp. 11, 178–179, ISBN , 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 the brahmi script, largely by James Prinsep. Many inscriptions pertaining to the early past were written in brahmi, 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 a chakravartin, ..., 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)

[ConinghamYoung2015-12] 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, ISBN , Like William Jones, Prinsep was also an important figure within the 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 (Kolkatta). 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 ...

[Kopf2021-13] (2021), British Orientalism and the Bengal Renaissance: The Dynamics of Indian Modernization 1773-1835, Univ of California Press, pp. 265–266, ISBN , 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.

[Verma2018-14] Verma, Anjali (2018), Women and Society in Early Medieval India: Re-interpreting Epigraphs, London: Routledge, pp. 27–, ISBN , In 1836, James Prinsep published a long series of facsimiles of ancient inscriptions, and this series continued in volumes of the . The credit for decipherment of the Brahmi script goes to James Prinsep and thereafter Georg Buhler prepared complete and scientific tables of Brahmi and Khrosthi scripts.

[KulkeRothermund2016-15] ; (2016), A History of India, London: Routledge, pp. 39–, ISBN , 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.

[WolpertWolpert2009-16] (2009), A New History of India, Oxford University Press, p. 62, ISBN , James Prinsep, an amateur epigraphist who worked in the British mint in Calcutta, first deciphered the Brāhmi script.

[Chakrabarti2020-17] Chakrabarti, Pratik (2020), Inscriptions of Nature: Geology and the Naturalization of Antiquity, Johns Hopkins University Press, pp. 48–, ISBN , Prinsep, the Orientalist scholar, as the secretary of the (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.

[Salomon1998-18] 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."

[Sircar2017-19] (2017) [1965]. Indian Epigraphy. Delhi: Motilal Banarsidass. pp. 11–. ISBN . 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.

[RHP-20] Garg, Sanjay (2017). "Charles Masson: A footloose antiquarian in Afghanistan and the building up of numismatic collections in museums in India and England". ใน Himanshu Prabha Ray (บ.ก.). Buddhism and Gandhara: An Archaeology of Museum Collections. Taylor & Francis. pp. 181–. ISBN .

[scharfe391-21] Scharfe, Hartmut (2002). "Kharosti and Brahmi". Journal of the American Oriental Society. 122 (2): 391–393. doi:10.2307/3087634. JSTOR 3087634.

[FOOTNOTEKeay2000129–131-22] Keay 2000, p. 129–131.

[FOOTNOTEFalk1993106-23] Falk 1993, p. 106.

[FOOTNOTERajgor2007-24] Rajgor 2007.

[FOOTNOTETrautmann200664-25] Trautmann 2006, p. 64.

[FOOTNOTEPlofker200944–45-26] Plofker 2009, pp. 44–45.

[FOOTNOTEPlofker200945-27] Plofker 2009, p. 45.

[FOOTNOTEPlofker200947-28] 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, the 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"

[FOOTNOTEHayashi2003119-29] Hayashi 2003, p. 119.

[FOOTNOTEPlofker2007396–397-30] Plofker 2007, pp. 396–397.