From BAKULA at delphi.com Sun Apr 2 02:53:53 1995 From: BAKULA at delphi.com (Sid Harth) Date: Sat, 01 Apr 95 21:53:53 -0500 Subject: Rise and Fall of a mailing list Message-ID: <161227019050.23782.5225434362393050041.generated@prod2.harmonylists.io> On 1-APR-1995 14:15:28.0 dbradley said to BAKULA > Salut, > Bon, c'est en anglais.....delete(voir#6b) si ca te deplait. I would like to share with you very insightful posting: > THE NATURAL LIFE CYCLE OF MAILING LISTS > Every list seems to go through the same cycle: > 1. Initial enthusiasm (people introduce themselves, and gush > a lot about how wonderful it is to find kindred souls). > 2. Evangelism (people moan about how few folks are posting to > the list, and brainstorm recruitment strategies). > 3. Growth (more and more people join, more and more lengthy > threads develop, occasional off-topic threads pop up) > 4. Community (lots of threads, some more relevant than others; > lots of information and advice is exchanged; experts help other > experts as well as less experienced colleagues; friendships > develop; people tease each other; newcomers are welcomed with > generosity and patience; everyone---newbie and expert alike--- > feels comfortable asking questions, suggesting answers, and > sharing opinions) > 5. Discomfort with diversity (the number of messages increases > dramatically; not every thread is fascinating to every > reader; people start complaining about the signal-to-noise > ratio; person 1 threatens to quit if *other* people don't > limit discussion to person 1's pet topic; person 2 agrees > with person 1; person 3 tells 1 & 2 to lighten up; more > bandwidth is wasted complaining about off-topic threads > than is used for the threads themselves; everyone gets > annoyed) > 6a. Smug complacency and stagnation (the purists flame everyone > who asks an 'old' question or responds with humor to a serious > post; newbies are rebuffed; traffic drops to a doze-producing > level of a few minor issues; all interesting discussions happen > by private email and are limited to a few participants; the > purists spend lots of time self-righteously congratulating > each other on keeping off-topic threads off the list) > OR > 6b. Maturity (a few people quit in a huff; the rest of the > participants stay near stage 4, with stage 5 popping up briefly > every few weeks; many people wear out their second or third > 'delete' key, but the list lives contentedly ever after) Thanks to: > ------------------------------ > |\^/| Diane Bradley > _|\| |/|_ Langara College > \ / 100 West 49th Avenue > <____ ____> Vancouver, B.C. V5Y 2Z6, Canada > | email: dbradley at langara.bc.ca voice:(604) 323-5261 Sid Harth `[1;34;43mRainbow V 1.13.2 for Delphi - Registered From lnelson at pwa.acusd.edu Sun Apr 2 15:45:31 1995 From: lnelson at pwa.acusd.edu (Lance Nelson) Date: Sun, 02 Apr 95 08:45:31 -0700 Subject: Sankara etexts Message-ID: <161227019055.23782.15283480349835411067.generated@prod2.harmonylists.io> Prof. Roly Sussex's request for information on Sanskrit concordances was forwarded to Indology. I've found the following to be very useful: D'Sa, Francis X. Word Index to Sankara's Gitabhasya. Pune, India: The Institute for the Study of Religion. ISBN 0-89012-052-8 Mahadevan, T. M. P. Word Index to the Brahma-Sutra-Bhasya of Sankara. 2 parts. Madras: University of Madras, 1971, 1973. LN --------------------------- Lance Nelson Religious Studies University of San Diego lnelson at pwa.acusd.edu --------------------------- From l.m.fosse at easteur-orient.uio.no Sun Apr 2 12:59:27 1995 From: l.m.fosse at easteur-orient.uio.no (l.m.fosse at easteur-orient.uio.no) Date: Sun, 02 Apr 95 14:59:27 +0200 Subject: Sankara etexts Message-ID: <161227019052.23782.9150486727326280302.generated@prod2.harmonylists.io> I am forwarding this request which I picked up on another list: ******************** Date: Tue, 28 Mar 1995 15:35:28 +1000 From: sussex at lingua.cltr.uq.OZ.AU (Prof. Roly Sussex) Subject: Request One of the PhD students at the University of Queensland, David Dargie, is researching authorship in Sanskrit documents in the period 500-800AD. Does anyone know of: 1. an OCR (hardware or software) for Devanagari 2. machine readable corpora from this period, especially for Sankara 3. concordance and quantitative data for Sanskrit Many thanks, Roly Sussex Professor of Applied Language Studies and Director Centre for Language Teaching and Research University of Queensland Queensland 4072 Australia Lars Martin Fosse Research Fellow Department of East European and Oriental Studies P. O. Box 1030, Blindern N-0315 OSLO Norway Tel: +47 22 85 68 48 Fax: +47 22 85 41 40 E-mail: l.m.fosse at easteur-orient.uio.no From giuseppe at imiucca.csi.unimi.it Sun Apr 2 15:05:58 1995 From: giuseppe at imiucca.csi.unimi.it (giuseppe at imiucca.csi.unimi.it) Date: Sun, 02 Apr 95 15:05:58 +0000 Subject: Saluti! Message-ID: <161227019054.23782.4640822180050705767.generated@prod2.harmonylists.io> Ti ho "visto" sulla lista Indology e dal momento che siamo veramente in pochi mi affretto a mandarti un saluto! a presto, Alex Passi giuseppe at imiucca.csi.unimi.it passi at biblio.cineca.it From MMAGNUSZ at Vela.filg.uj.edu.pl Mon Apr 3 14:44:02 1995 From: MMAGNUSZ at Vela.filg.uj.edu.pl (Marzena Magnuszewska) Date: Mon, 03 Apr 95 14:44:02 +0000 Subject: Cracow Indological Series Message-ID: <161227019057.23782.10022371682346679992.generated@prod2.harmonylists.io> We have finally managed to print the first volume of the Cracow Indological Series, which contains selected papers from The International Conference on Sanskrit and Related Studies held in Cracow on 23 - 26 September 1993. The list of articles included in the volume is as follows: G.Oberhammer, An opening address. I.Milewska, Sanskrit Studies in Krakow. P.Piekarski, In memoriam prof. T.Pobozniak. G.Bailey, The Fundamental Problems of Contemporary Indology. P.Balcerowicz, Formal Analysis of Catusokti - A Buddhist Anticipation of Multiple-valued Logic? L.Bansat-Boudon, The Vrttis or the Manners of Visnu. R.Bercea, On the Composition of the Chandogya-Upanisad, VIII. Prapathaka, in a Symbolic Perspective. S.Bhate, Panini: The Economist Par Excelance. J.Brockington, The Names of Sita. M.Brockington, The Sword as a Symbol in Indian Literature and Folk Tales. S.Chakravarty, A Fresh Appraisal of Manu`s Attitude Towards Women. M.Czerniak-Drozdzowicz, Jatakarman - three aspects. T.Y.Elizarenkova, The Possessivity in the Rgvwda. R.S.McGregor, Grierson, Ayodhyasimh Upadhyay and the development of modern Hindi. M.Hulin, Human Free-Will and the Divine Absolute Freedom According to the Yoga-Vasistha. J.Jurewicz, The Rgveda 10.129 - an attempt of interpretation. K.Kartunen, The names of India. P.Koskikallio. Epic Descriptions of the Horse Sacrifice. M.Kudelska, Etymology of the Word "satyam" in the light of the Concept of Brahman. Victoria Lysenko, Atomistic Mode of Thinking as Exemplified in the Vaisesika Philosophy of Number. M.Mejor, On Ksemendra`s Bodhisattvavadanakalpalata. G.Ruseva-Sokolova, Play - A New Perspective to Medieval Bhakti Poetry. J.Sachse, The Word Brahman in the Bhagavadgita. P.Sajdek, Mandanamisra`s Conception of Bliss. R.Sohnen-Thieme, On the Concept and Function of "satya" in Ancient Indian Literature. L.Sudyka, Genres in the Kathasaritsagara. G.Wijtilla, Some Remarks on the Kasyapiyakrsisukti. J.C.Wright, Vedic ibha, ibhya and Cl. Skt. ibha. Paperback copy for $ 32.00 (postage included). Please pay by cheque and send your order to: Institute of Oriental Philology al. Mickiewicza 9/11 31-120 Krakow, Poland or contact us via internet, pmail : iforien at vela.uj.edu.pl From MMAGNUSZ at Vela.filg.uj.edu.pl Mon Apr 3 14:54:10 1995 From: MMAGNUSZ at Vela.filg.uj.edu.pl (Marzena Magnuszewska) Date: Mon, 03 Apr 95 14:54:10 +0000 Subject: Cracow Indological Series -wrong address Message-ID: <161227019059.23782.4462420360341969531.generated@prod2.harmonylists.io> Sorry for the mistake I made in the p-mail address of Institute of Oriental Philology in Krakow, the correct one is: iforien at vela.filg.uj.edu.pl If someone is able to remove my original message please do it, inform me, and I will write it once again without mistakes. Marzena Magnuszewska From goodall at vax.oxford.ac.uk Tue Apr 4 19:35:44 1995 From: goodall at vax.oxford.ac.uk (goodall at vax.oxford.ac.uk) Date: Tue, 04 Apr 95 20:35:44 +0100 Subject: the "svetaa"svatara and the paa"supatas Message-ID: <161227019061.23782.13852730355516005513.generated@prod2.harmonylists.io> Can anyone point me in the direction of anything written about the paa"supata vocabulary that appears in the "Svetaa"svatara Upani.sad? I am thinking of the frequent occurence of paa"sa s; the statement that the sage "Svetaa"svatara was teaching atyaa"sramin s (6:21); the identification of maayaa with prak.rti (4:10); the statement that \'Siva is kaara.na (6:9); the occurence in the preceding verse of the expressions kaarya and kara.na; and the use of jaala apparently as a synonym of maayaa. Dominic Goodall. From GILLON at LANGS.Lan.McGill.CA Wed Apr 5 09:19:00 1995 From: GILLON at LANGS.Lan.McGill.CA (BRENDAN S. GILLON) Date: Wed, 05 Apr 95 09:19:00 +0000 Subject: More on "sarva" Message-ID: <161227019063.23782.18312946286400659174.generated@prod2.harmonylists.io> Though one is inclined to try to find non-redundancy in any apparently redundant construction, I have been unable to find anything to show in the few cases that `sarva' is anything other than redundant. Consider this sentence from Dharmakiirti's Pramaa.navaartika (Gnoli p. 5 line 9). yaavaan ka'scit prati.sedha.h sa.h sarva.h anupalabdhe.h. Any (form of) denial whatsoever arises from non-apprehension. Brendan S. Gillon Department of Linguistics email: gillon at langs.lan.mcgill.ca McGill University 1001 Sherbrooke Street West tel.: 514 398 4868 Montreal, Quebec H3A 1G5 CANADA fax.: 514 398 7088 From dom at uclblr.iisc.ernet.in Wed Apr 5 12:31:55 1995 From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk) Date: Wed, 05 Apr 95 12:31:55 +0000 Subject: Catalogue of Skt palm leaf MSS Message-ID: <161227019064.23782.11918180948659607632.generated@prod2.harmonylists.io> I recently came across the following little-known publication, which may be of interest to librarians and MS scholars: S. R. Rao (ed.), _Descriptive catalogue of palmleaf manuscripts_, (Keladi: Keladi Museum and Historical Research Bureau, 1985). Available from Keladi Museum, P. O. Keladi, Shimoga District, Karnataka 577 443 India. Price: Rs.110, $20. The book contains descriptions of Sanskrit, Telugu and Kannada manuscripts on all subjects. Dominik From sunder at crhc.uiuc.edu Wed Apr 5 18:05:49 1995 From: sunder at crhc.uiuc.edu (Srinivas Sunder) Date: Wed, 05 Apr 95 13:05:49 -0500 Subject: Pullouts from e-text of the Mahabhaaratha ? Message-ID: <161227019070.23782.6252694545971301537.generated@prod2.harmonylists.io> A friend of mine wants to know if it is possible to obtain, from the e-texts of the RaamaayaNa and the Mahabhaarathaa, `pullouts' of sections that have philosophical/religious significance, such e.g. the bhagavadgiita, vishhNusahasranaama, shivasahasranaaMa, the stories of Nalaa & Damayantii, the viduraniiti, yakshaprashna, etc. As I understand it, his question is, given an on-line copy of the e-text of the Mahabhaarathaa, would it be possible to find these sections w/o having to scan the entire text. Responses by e-mail OR to the list, please. Thanks Srinivas Sunder From mmdesh at umich.edu Wed Apr 5 19:36:51 1995 From: mmdesh at umich.edu (Madhav Deshpande) Date: Wed, 05 Apr 95 15:36:51 -0400 Subject: More on "sarva" Message-ID: <161227019072.23782.4340329834367572600.generated@prod2.harmonylists.io> Gillon's translation of the Sanskrit line leaves out the rhetorical force of the text. The translation appears 'bland' in comparison with the original. 'Yaavaan kaScit pratizedhaH' could perhaps be rendered as 'Whatsoever negation there is', 'sa sarvaH anupalabdheH': 'all that is [caused] by non-apprehension'. Thus, in the original Sanskrit, I do not see any redundanncy, when we take the rhetorical force into account. Otherwise, in Sanskrit itself, from a purely propositional point of view, one could rephrase the sentence without the word sarva. Madhav On Wed, 5 Apr 1995, Kellner wrote: > In article <199504051320.JAA17629 at sifon.CC.McGill.CA> > GILLON at LANGS.Lan.McGill.CA writes: > > >> Though one is inclined to try to find non-redundancy in any > >> apparently redundant construction, I have been unable to find > >> anything to show in the few cases that `sarva' is anything other > >> than redundant. Consider this sentence from Dharmakiirti's > >> Pramaa.navaartika (Gnoli p. 5 line 9). > >> > >> yaavaan ka'scit prati.sedha.h sa.h sarva.h anupalabdhe.h. > >> Any (form of) denial whatsoever arises from non-apprehension. > >> > I may have some problems with your English here (or with > English in general), but did you want to say that "sarva" > is redundant in this particular example? > > I would dispute that, although not for syntactical, but > for content-specific reasons. (which, in turn, would > not belong to this particular thread) > > Birgit Kellner > Institute for Indian Philosophy > University of Hiroshima > > > From dom at uclblr.iisc.ernet.in Wed Apr 5 22:37:42 1995 From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk) Date: Wed, 05 Apr 95 22:37:42 +0000 Subject: Nepali minister resigns over Sanskrit Message-ID: <161227019066.23782.2096604377355884013.generated@prod2.harmonylists.io> The Hindu, Bangalore, Wed. April 5, 1995, p. 10. Nepali Minister Resigns ======================= KATHMANDU: The Nepali Health and Labour Welfare Minister, Mr. Padam Ratna Tuladhar, an outspoken language activist, has resigned in a row over the promotion of Sanskrit, the Nepali-language daily _Kantipur_ reported on Tuesday. Mr. Tuladhar is said to be vehemently opposed to the promotion of Sanskrit, which many in Nepal consider to be a dead language and in which State-owned Radio Nepal began broadcasting news bulletins on Monday. A group of anti-Sanskrit activists set fire to radio sets in the middle of the city as the first Sanskrit-language news bulletin was broadcast by Radio Nepal on Monday evening. From kellner at ue.ipc.hiroshima-u.ac.jp Thu Apr 6 02:56:26 1995 From: kellner at ue.ipc.hiroshima-u.ac.jp (kellner at ue.ipc.hiroshima-u.ac.jp) Date: Thu, 06 Apr 95 02:56:26 +0000 Subject: More on "sarva" Message-ID: <161227019068.23782.17205216930464405433.generated@prod2.harmonylists.io> In article <199504051320.JAA17629 at sifon.CC.McGill.CA> GILLON at LANGS.Lan.McGill.CA writes: >> Though one is inclined to try to find non-redundancy in any >> apparently redundant construction, I have been unable to find >> anything to show in the few cases that `sarva' is anything other >> than redundant. Consider this sentence from Dharmakiirti's >> Pramaa.navaartika (Gnoli p. 5 line 9). >> >> yaavaan ka'scit prati.sedha.h sa.h sarva.h anupalabdhe.h. >> Any (form of) denial whatsoever arises from non-apprehension. >> I may have some problems with your English here (or with English in general), but did you want to say that "sarva" is redundant in this particular example? I would dispute that, although not for syntactical, but for content-specific reasons. (which, in turn, would not belong to this particular thread) Birgit Kellner Institute for Indian Philosophy University of Hiroshima From mmdesh at umich.edu Thu Apr 6 15:45:57 1995 From: mmdesh at umich.edu (Madhav Deshpande) Date: Thu, 06 Apr 95 11:45:57 -0400 Subject: computer-art Message-ID: <161227019077.23782.3460752498517243467.generated@prod2.harmonylists.io> Here is a piece of computer-art produced by my daughter Madhushree. I thought you folks would love to see it: > ** > (==) > (====) > (======) > <| 0 0 |> > | | > /---\-( )-/---\ > / ( ) \ > |____| ( ) | | > /||||\ () | .. | > | | . ----oooo > \--/\__________\||||/ > /-----/ \ \-----\ > =---| \ | |---= > / \_______ \__/_________/ \ > \____________\ /________________/ > \ \ > ^^^^^ Madhav Deshpande From stampe at uhunix.uhcc.Hawaii.Edu Thu Apr 6 22:13:28 1995 From: stampe at uhunix.uhcc.Hawaii.Edu (David Stampe) Date: Thu, 06 Apr 95 12:13:28 -1000 Subject: computer-art Message-ID: <161227019081.23782.2656904243287887211.generated@prod2.harmonylists.io> Madhav, That's the nicest posting I've ever seen on indology! Please thank your daughter Madhushree for her art work. My daughter Elizabeth used to spent many hours at computer art, but now she has grown up and gone off to college at UCSC to study biology. In fact this spring she is even farther out of touch, studying in the rain forest in Costa Rica. Daughters grow up much too quickly! Best wishes, David David Stampe , Dept. of Linguistics, Univ. of Hawaii/Manoa, Honolulu HI 96822 From vmurthy at informix.com Thu Apr 6 06:15:39 1995 From: vmurthy at informix.com (vmurthy at informix.com) Date: Thu, 06 Apr 95 14:15:39 +0800 Subject: Help: Sanskrit professors... Message-ID: <161227019079.23782.7813080122588129672.generated@prod2.harmonylists.io> Need Info. about Sanskrit professors in US universities. -------------------------------------------------------- "Sanskrit coversation" is a fast growing movement in India, started by Hindu Sewa Pratishtana. With a very innovative teaching techniques, they teach how to speak in Sanskrit in 10 days( 2 hrs/day ). In Karnataka state in India, in many villages, more than 80% people interact in Sanskrit on a daily basis! We want to link Sanskrit professors in US universities to Hindu Sewa Pratishtana, so that these new techniques could be used to make Sanskrit a living language. If you have Sanskrit professors in your university, please send me their Name, phone #, email, mailing address and any other details. Whatever info you can gather or any pointers will be very useful. Send them to: vmurthy at informix.com Phone : (415) 962-0760 Thanks Venkatesh From kellner at ue.ipc.hiroshima-u.ac.jp Thu Apr 6 18:31:10 1995 From: kellner at ue.ipc.hiroshima-u.ac.jp (kellner at ue.ipc.hiroshima-u.ac.jp) Date: Thu, 06 Apr 95 18:31:10 +0000 Subject: More on "sarva" Message-ID: <161227019073.23782.3370995641609645122.generated@prod2.harmonylists.io> In article mmdesh at umich.edu writes: >> Gillon's translation of the Sanskrit line leaves out the rhetorical force >> of the text. The translation appears 'bland' in comparison with the >> original. 'Yaavaan kaScit pratizedhaH' could perhaps be rendered as >> 'Whatsoever negation there is', 'sa sarvaH anupalabdheH': 'all that is >> [caused] by non-apprehension'. Thus, in the original Sanskrit, I do not >> see any redundanncy, when we take the rhetorical force into account. >> Otherwise, in Sanskrit itself, from a purely propositional point of view, >> one could rephrase the sentence without the word sarva. >> Madhav What you call "rhetorical force" is precisely what I meant with "content-specific" reasons for the _sarva_ not being redundant here. To insert a bit of the context of this sentence in the translation, you could rephrase it as "whatsoever (form of) negation there is (in proof formulations), this is in its entirety (based on the logical reason of) non-cognition". In the following passages Dharmaki at rti enumerates various types of logical applications which involve negation, and reduces all these to the basic overall-structure of _anupalabdhi_. Given this context, the _sarva_ is indeed not redundant - exactly because of the "rhetorical force" etc. Of course, from a purely propositional point of view, a lot of Sanskrit words could be done without in all possible kinds of texts... Birgit Kellner Institute for Indian Philosophy University of Hiroshima From KHB12400 at niftyserve.or.jp Thu Apr 6 15:14:00 1995 From: KHB12400 at niftyserve.or.jp (Yasuhiro Okazaki) Date: Fri, 07 Apr 95 00:14:00 +0900 Subject: Re additional imformation about "sarva" Message-ID: <161227019076.23782.5293260944423562041.generated@prod2.harmonylists.io> Dear Mr. Gillon I am very happy to recieve some member's reply. I will present some additional imformation. I have already written only the formulae with (kevala)vyatireka hetu contain "sarva". I collected two such examples from NyaayaVaarttika. Case 1) ( thesis ) nedaM niraatmakaM jiivacchariiraM ( reason )apraaNaadimattvaprasaGgaad ( example )yad ubhayapakSasampratipannam apraaNaadimat tat sarvaM niraatmakaM dRSTam. ( application ).. (NV p. 291, l. 1-2 Calcutta Skt. Sr. edition) Example phrase is also written in the following form.: yaavad apraaNaadimat tat sarvaM niraatmakaM dRWTam iti (NV p. 291, l.10) Case 2) ( thesis ) caitanyaM (tu) aatmanaH ( reason ) svaatantrye sati avyavasthaanaat ( example ) cakSuraadivat and also ( thesis ) na acetana aatmaa ( reason ) asvaatantryaprasaGgaat ( example ) cakSuraadivat (NV p.715, l. 8-9 ) In this inference, he, Uddyotakara formulate the logical concomittance as follows: yat ca acetanaM tat sarvaM vyavasthitaviSayaM dRSTam ( NV p. 715, l. 12 - p. 716, l. 6 ) In both cases, he called each reason "vyatireka",of course which means "kevalavyatireka-hetu. Escpecially, Case 1) seems to be illogical, but it is not a misprint, and I think I can show that Uddyotakara didn't misunderstand the relation between vyaapaka and vyaapya. If it is needed, I will show you. However, I think this usage of "sarva" is unique to Uddyotakara, because Vaacaspati criticize case 1-formulation. That is all my imformation, My investigation to NyaayaVaarttika is not exhaustive, so I think the counter-case might be found. If such a case will be found, Please teach me. Yasuhiro Okazaki (khb12400 at niftyserve.or.jp) From nas_ng at lms420.jsc.nasa.gov Fri Apr 7 19:07:18 1995 From: nas_ng at lms420.jsc.nasa.gov (nas_ng at lms420.jsc.nasa.gov) Date: Fri, 07 Apr 95 14:07:18 -0500 Subject: Tamil, Sanskrit Message-ID: <161227019082.23782.6430361125752783782.generated@prod2.harmonylists.io> April 7, 1995 These are recent postings in soc.culture.tamil by Prof. George Hart, University of California, Berkeley. I thought they may of interest to you. Sincerely n. ganesan nas_ng at lms461.jsc.nasa.gov ***************************************************************************** Relations between Dravidian (Tamil) and Sanskrit Actually, Sanskrit has many Dravidian syntactic features as well as loan words from Dravidian. A few of these are very old -- even as old as the Rig Veda. Clearly, Sanskrit came to be spoken as a second language by Dravidian speakers, and, as is common in such situations, these speakers transferred syntax from their native languages into the new language. Such features include the use of api, of iti, and of evam, and also, I believe, of certain compounds. These ARE Indo-European words, not Dravidian, but their usage is equivalent to similar particles in Dravidian languages (e.g. Tamil -um, enRu, taan). Prof. Murray Emeneau has written at length on this phenomenon. The North-Indian Indo-Aryan languages are even more akin syntactically to Dravidian languages. I have tried to show that many of the major conventions of Sanskrit literature, and especially of poetry, come from a Dravidian poetic tradition (e.g. the messenger poem such as Meghaduta, the idea of lovers suffering in separation during the monsoon, etc. etc.). The fact is, it is not possible to talk about Sanskrit as a separate "non-Dravidian" tradition -- the truth is far more complex. George Hart. Presumably, the people who adopted Sanskrit (or something akin to it) in North India didn't have a highly developed literature -- there are still some Dravidian languages in N. India like that. On the other hand, history is full of cultivated languages that have been replaced by less developed newer ones -- e.g. Elamite speakers started speaking Persian and Elamite disappeared. People tend to speak whatever language gives them influence, prestige, and the ability to survive -- to some extent, English has this function in modern India (at least in some parts, e.g. IIT's). Most areas of the earth have changed their language 3 times in HISTORICAL times (at least this is what I learned in a linguistics class at Harvard a long time ago). I wouldn't say Sanskrit is Dravidian -- it isn't. But it has many intriguing "Dravidian" features not found in other (non-Indian) Indo-European languages. (Retroflexes, for example -- called murdhanya in Skt). This stuff is interesting, isn't it? GH One of the most intriguing contributions of the Tamil area to Sanskrit is the Bhagavatapurana. It is pretty universally agreed that it was written by a Tamilian and that it is filled with motifs and themes from the Divyaprabandha and other Tamil literature. Its author also uses "Vedic" forms -- sometimes incorrectly! -- to try to make it sound old and hoary. This work has catalyzed Bhakti movements all over India and is, arguably, one of the most important works in the Sanskrit language. An example of a Tamilism is the word avamocana, "inn." This occurs nowhere else in Sanskrit -- it is clearly a translation of Tamil viTuti. On the other hand, the greatest poet of all Indian literature, Kampan, took his story from Sanskrit. There has been an enormously productive interchange between Sanskrit and Tamil. GH From thrapp at helios.nosc.mil Fri Apr 7 22:16:03 1995 From: thrapp at helios.nosc.mil (thrapp at helios.nosc.mil) Date: Fri, 07 Apr 95 15:16:03 -0700 Subject: PUrva MImA.msA Message-ID: <161227019084.23782.8077238463498173921.generated@prod2.harmonylists.io> Dear Indologists, I am interested in studying the PUrva MImA.msA of Jaimini. In starting to read it, it seems to be much more cryptic than something like PAta~njala Yogadar"sanam. My impression could also just be because of my beginning level Sanskrit. Could you recommend books containing a reliable version of the original text and the best English translations? Are there traditional BhA.syam-s that you can recommend? I would greatly appreciate any suggestions you have for studying this dar"sanam and would like to learn of any etexts available. Thank you very much. ------------------------------------------------------------- Gary R. Thrapp thrapp at nosc.mil From d.keown at gold.ac.uk Sun Apr 9 22:28:24 1995 From: d.keown at gold.ac.uk (d.keown at gold.ac.uk) Date: Sun, 09 Apr 95 22:28:24 +0000 Subject: Journal of Buddhist Ethics Publication News Message-ID: <161227019085.23782.9751364705328307668.generated@prod2.harmonylists.io> The Journal of Buddhist Ethics is pleased to announce the publication of a Research Article, Book Review and three items in connection with the forthcoming Conference on Buddhism and Human Rights. RESEARCH ARTICLE Title: Meditation as Ethical Activity Author: Georges Dreyfus Publication Date: April 9, 1995 ABSTRACT Despite the fact that the various Tibetan Buddhist traditions developed substantive ethical systems on the personal, interpersonal and social levels, they did not develop systematic theoretical reflections on the nature and scope of ethics. Precisely because very little attention is devoted to the nature of ethical concepts, problems are created for modern scholars who are thus hindered in making comparisons between Buddhist and Western ethics. This paper thus examines the continuity between meditation and daily life in the context of understanding the ethical character of meditation as practiced by Tibetan Buddhists. The discussion is largely limited to the practice of meditation as taught in the //lam rim// (or _Gradual Stages of the Path_). ABOUT THE AUTHOR Georges Dreyfus is Assistant Professor of Religious Studies at Williams College, Williamstown, Massachusetts. He may be reached via E-mail at: georges.dreyfus at williams.edu BOOK REVIEW Two Recent Indian Books on Buddhist Ethics: Tiwary's _Perspectives on Buddhist Ethics_ and Vyanjana's _Theravaada Buddhist Ethics with special reference to //Visuddhimagga//_. Roger Farrington, Goldsmiths College. This may be found in the "Current Edition" pages of the JBE's WWW sites as well as in the directory /vol2 at the JBE's anonymous FTP sites (filename: farring.txt). CONFERENCE ON BUDDHISM AND HUMAN RIGHTS 1)_A Bibliography on Buddhism and Human Rights_ compiled by Dr Damien Keown. This may be found on the Online Conference on Buddhism and Human Rights page in the JBE's WWW sites as well as in the directory /resources at the JBE's anonymous FTP sites (filename: rightbib.txt). 2) A statement by His Holiness the XIV Dalai Lama of Tibet entitled "Human Rights and Universal Responsibility" made on June 15 1993 to the United Nations World Conference on Human Rights in Vienna. This may be found on the Online Conference on Buddhism and Human Rights page in the JBE's WWW sites as well as in the directory /conference at the JBE's anonymous FTP sites (filename: dalai1.txt). 3) The United Nations Universal Declaration on Human Rights. This may be found on the Online Conference on Buddhism and Human Rights page in the JBE's WWW sites as well as in the directory /conference at the JBE's anonymous FTP sites (filename: un_dec.txt). SUBSCRIPTION Subscription to the Journal is free, and instructions for the retrieval of articles are sent to subscribers. To subscribe, send the following email message: To: Listserv at psuvm.psu.edu Subject: ---------------------- Sub JBE-L Firstname Lastname Example: Sub JBE-L Harrison Ford If you have difficulty please contact the Journal's Technical Editor Dr. Wayne R.Husted (jbe-ed at psu.edu). From magier at columbia.edu Mon Apr 10 16:53:08 1995 From: magier at columbia.edu (David Magier) Date: Mon, 10 Apr 95 12:53:08 -0400 Subject: Presentation & Exhibit on Gandhi Message-ID: <161227019087.23782.16308429470245788646.generated@prod2.harmonylists.io> This event announcement is being forwarded to your mailing list from the SOUTH ASIAN EVENTS CALENDAR section of The South Asia Gopher. Please contact event organizers directly for any further information. David Magier (South Asia Gopher) ---------------------------------------------------- PORTRAYALS OF PROTEST: Depicting Mohandas Gandhi and India's Independence Movement Tuesday, April 25, 1995 4:00 - 6:00 pm Room 1512 International Affairs Building Columbia University 420 W.118th Street, New York City, NY USA Program: Portions of Attenborough's film GANDHI and documentary footage from LEADERS OF THE TWENTIETH CENTURY will be screened. Discussants will contreast the film presentationbs of the Salt March to explore how Gandhi and the movement for independence in India have been portrayed to contemporary audiences. Panelists: Dennis Dalton, Professor of Political Science, Barnard College, Columbia University Leonard Gordon, Professor of History, Brooklyn college Columbia University Students -=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= The program will be followed by a recpetion and viewing of the exhibit MAHATMA GANDHI IN THE SERVICE OF HUMANITY, which will be on display in the Herbert H. Lehman Library, Columbia University, from Monday, April 17th through Thursday, May 4th. This program is sponsored by The Southern Asian Institute, Columbia University, and the Consulate General of India. For further information, please call the Southern Asian Institute at 212-854-3616. From rsalomon at u.washington.edu Tue Apr 11 17:12:43 1995 From: rsalomon at u.washington.edu (Richard Salomon) Date: Tue, 11 Apr 95 10:12:43 -0700 Subject: David Nelson Message-ID: <161227019088.23782.5833022208304050266.generated@prod2.harmonylists.io> Does anyone have the current e-mail address of David Nelson, librarian at Texas A&M (and Indologist)? I just tried to sent him a message at an old address which seems no longer to be in operation. Richard Salomon University of Washington >?From D-JOHN4 at vm1.spcs.umn.edu 11 95 Apr CST 12:28:02 Date: 11 Apr 95 12:28:02 CST From: Donald C Johnson Subject: David Nelson You didn't mention the incorrect address, so I don't know if the following will be helpful to you: DNN4745 at TAMU.EDU From n.rao at rz.uni-sb.de Tue Apr 11 21:34:48 1995 From: n.rao at rz.uni-sb.de (n.rao at rz.uni-sb.de) Date: Tue, 11 Apr 95 23:34:48 +0200 Subject: VOI message Message-ID: <161227019090.23782.5620492045913519148.generated@prod2.harmonylists.io> >I'm not interested in responding to VOI but I would be interested in >a discussion on how to approach such questions in both philology and >history. ARticles by Sheldon Pollock and Romila Thapar come to mind as >possible starting points. Is it possible to be apolitical altogether? >What are the texts (or other sources) that deal with inter-community >differences--sectarian puranas, anti-Buddhist vedantic polemic, >Islamic histories, dynastic inscriptions, alternative Ramayanas? >Given the competing histories and archeologies of Ayodhya, where does the >concerned but independent scholar position him/herself? >Tim Bryson (bryson at harvarda.harvard.edu) Back in 70s there was a discussion in India about some text books written by Romilla Thapar and some others from JNU. Some JanSangh members apparently wanted to remove the text-books from circulation. At that time I remember to have read articles by Romilla Thapar or her late brother. One assertion in those days was that the history books till then were anti-Muslim since they stressed Muslim destruction of temples and did not take notice of similar destruction of temples by other kings. At least the historians from JNU at that time wanted to be 'political' and not 'apolitical'. Their understanding of their text books was that it would contribute to overcome the 'revivalist' mentality (at that time the word 'fundamentalist' had not yet made its appearance as an epithet for JanSangh politics). This was in line with the slogans of the 60s and 70s that all activities, especially academic research, are necessarily 'political'. I do not subscribe to this slogan, but nor do I want to subscribe to the propaganda levelled against those and similar text books. However, what I do want to suggest is that in India there is a tendency, especially amongst historians, wanting to say that destruction of temples during medieval period was just a part of war and animosities among people of that time. This is in reaction against the glorification of the so called 'Hindu tolerance'. Similarly, because the idea that Islam caused destruction of temples in India is an emotional issue susceptible to current political propaganda, the easy way taken to counter this propaganda is either to deny its veracity or to suggest that if destruction took place, the motive was not Islamic religiosity. People in India perhaps were not more nor less tolerant than people elsewhere. But, were there destruction of temples or not? , or when it took place, was it just because of animosities amongst different groups of people. One lement in answering this question should be to consider the role of the concept of 'idolatry' in Palestinian religions. Practices prevailing in India, according to the Islam of that time, were not something flowing from the 'Religion of the Book' ( and I think it was a correct perception too: The present day Neo-Hinduism, which sees Bhagavadgita and Upanishads, and even Veda as 'sacred texts' is of a recent origin), and Islam had an obligation to eradicate the practices that were not flowing from the 'Religion of the Book'. For the purpose of school text books (in my school days in India, I had such texts) one may make the issue of 'idolatry' innocuous looking by speaking of superstitious 'idol' worship and the heroic fight against it by Islam and Protestant Christianity. However, The notion of 'idolatry' , for Islam as well as for Christianity, is certainly something more than a question of people bowing before idols. In the face of this, there is another tendency - equally strong in some quarters in India - to say something to the effect, 'all religions hate practices other than their own'. Perhaps. But a notion like that of 'Idolatry' is not universal. (A friend of mine has argued in his doctoral thesis, that even the idea of 'religion' is not universal. His thesis is that in Asia till the advent of Islam, and later Christianity, there were no religions). To say this is neither giving a testimonial to pre-Islamic people of Asia, nor condemning them for their lack of some supposed dimension of life, it is just asserting that some of the categories that we are accustomed to use in our enquiry into different 'cultures', are not universal; they are inherited from the Tradition influenced by the Palestinian religions. Most of the categories used to talk about the pre-Islamic Indian 'culture' do commit the mistake of assuming the parochial notions that we are accustomed to, as if they are universal notions. ?Idolatry? and ?religion? are good examples of such notions. Remember? Buddha according to lot of Indology books is supposed to have rebelled against the ?idolatrous? practices of vedic rituals! Dr. B. Narahari Rao F.R. 5.1. Philosophie Unversitaet des Saarlandes, Postfach 15 11 50, D-66041 Saarbr?cken From rsalomon at u.washington.edu Wed Apr 12 16:14:18 1995 From: rsalomon at u.washington.edu (Richard Salomon) Date: Wed, 12 Apr 95 09:14:18 -0700 Subject: David Nelson Message-ID: <161227019091.23782.8897383258001769947.generated@prod2.harmonylists.io> Thanks to everyone who responded to my request for David Nelson's address. The one given below seems to be the correct one. The slightly different one that some others provided is apparently no longer in effect. -RS On Tue, 11 Apr 1995, Donald C Johnson wrote: > You didn't mention the incorrect address, so I don't know if the following > will be helpful to you: > DNN4745 at TAMU.EDU > > From SILK at AC.GRIN.EDU Wed Apr 12 20:51:08 1995 From: SILK at AC.GRIN.EDU (SILK at AC.GRIN.EDU) Date: Wed, 12 Apr 95 14:51:08 -0600 Subject: Special Font Offer Message-ID: <161227019093.23782.8456257552212632788.generated@prod2.harmonylists.io> I DO NOT KNOW *ANYTHING* AT ALL ABOUT THESE FONTS ETC., BUT I RECEIVED THE FOLLOWING MESSAGE AND PASS IT ALONG, AS IT MAY BE OF INTEREST. ************************************************************************* >From: Arthur Carp > >The following is a special font offer from ScanRom Publications for your >consideration. > >COMPUTING TOOLS FOR SOUTH ASIAN LANGUAGES > >LANGUAGE SCRIPT FONTS > > > > > >ScanRom Publications is pleased to announce the release of the BHARAT LIPI >TYPE FONTS for South Asian languages. The TrueType fonts have been developed >for the scripts of all the languages of South Asia. The keyboard layouts for >these language fonts follow the ISCII standard (Indian Script Code for >Information Exchange). > > > >The fonts are available in the following languages: > >Bengali > >Cyrillic > >Gujarati > >Hindi > >Kannada > >Malayalam > >Oriya > >Punjabi > >Sinhalese > >Tamil > >Telugu > >Thai > >Urdu > >and Vietnamese > > > >1,516 fonts are included in the package: 758 TrueType fonts and 758 PostScript >Type 1 fonts, for the fourteen languages. These fonts support the computing >and writing systems for over 25 languages of South Asia. > > > >Each language type has a number of typefaces. Every font is uniquely >identified by type(language) name, followed by a numeral and name of a South >Asian River. > > > >In addition to the four conventional typestyles for a typeface, i.e. normal, >bold, italic, bold-italic, seven additional typeface variants have been >designed, which carry distinct typeface names with affixes such as: Outline, >Thinborder, Shoreline, Cascade, Jetstreams, Rapid and Freehand. Many of these >may be used as text, display or headline font families. Transliteration fonts >with standard diacritical marks on English alphabets is also provided for use >in English documents, to aid in the correct pronunciation of South Asian words >or texts. > > > >The fonts work with both PostScript and Non-PostScript printers and any type >of printer supported under Windows. > > > >With unrestricted portability and TOTAL freedom for use across platforms and >applications, the SmartFonts do not require hardware/software attachments such >as protection dongles or add-on memory cards and have NO RESTRICTIONS FOR >READ-ONLY USE. The fonts can be used for both display and printing on any >computer. > > > >The fonts are provided with TOTAL intelligence within the fonts themselves: >thus avoiding the need for script manager or special-purpose font management >or interpreting software to intercept computer applications or keyboard. > > > >The fonts are ready for use in a WIDE RANGE of computer applications which >support ANSI standard TrueType fonts for Windows or PostScript Type 1 fonts >for Windows. > > > >The fonts are provided in an impressive, unparalleled array of typefaces and >typestyles, designed and created to exacting standards of >calligraphic/typographic excellence. SmartFonts are unique in providing for an >impressive variety and RANGE of typographic choice, while ensuring total >portability and east of use. > > > >The BHARAT LIPI SmartType Fonts may be obtained from ScanRom Publications, >P.O. BOX 72, Cedarhurst, N.Y. 11516, Phone (516)295-2237, Fax (516)295-2240, >or toll free in the U.S. only - 1-800-269-2237 or via COMPUSERVE 73760,1005 or >America On-Line: FEJB at AOL.COM > > > >The price of the 1,516 type fonts on CD with full written instructions is only >$125 plus $5 for shipping and handling. Until May 1, 1995 the price will be >$100 plus $5 for shipping and handling. Visa and Mastercard are accepted. > Jonathan Silk SILK at AC.GRIN.EDU From vidya at cco.caltech.edu Thu Apr 13 00:30:45 1995 From: vidya at cco.caltech.edu (vidya at cco.caltech.edu) Date: Wed, 12 Apr 95 17:30:45 -0700 Subject: VOI message Message-ID: <161227019096.23782.8333523748237293224.generated@prod2.harmonylists.io> n.rao at rz.uni-sb.de (Narahari Rao) wrote: > At least the historians from JNU at that time wanted to be > 'political' and not 'apolitical'. Their understanding of their text > books was that it would contribute to overcome the 'revivalist' > mentality (at that time the word 'fundamentalist' had not yet made > its appearance as an epithet for JanSangh politics). This was in > line with the slogans of the 60s and 70s that all activities, > especially academic research, are necessarily 'political'. A dangerous notion, one that cuts both ways, as the JNU historians should now be realizing. At least some part of the revisionism of the right-wing Hindutva people is a reaction to JNU's Romila Thapar and her tribe. Romila Thapar does arrange historical facts to her convenience, and her books come across as having a definite political agenda behind them. The pendulum now seems to be swinging the other way. As I see it, such historians have lost the moral high ground by having succumbed to the highly politicized atmosphere around them. Much as members of the Indology list may not want to discuss the political angle at all, the damage has been done in the past, and most likely, more damage will be done in the future. > Practices prevailing in India, according to the Islam of that time, > were not something flowing from the 'Religion of the Book' ( and I > think it was a correct perception too: The present day > Neo-Hinduism, which sees Bhagavadgita and Upanishads, and even Veda ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ > as 'sacred texts' is of a recent origin), and Islam had an ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ > obligation to eradicate the practices that were not flowing from > the 'Religion of the Book'. I am afraid this is not really true. Regarding the Vedic corpus as 'sacred texts' is at least some two millenia old, if not older. It is not for nothing that the Vedas were termed "apaurusheya". One of the major accusations levelled against Buddhists and Jains, from the earliest times, was that they were nAstikas - i.e they refused to acknowledge the authority of Sruti. The Samkhya, Nyaya and Yoga systems escaped that "censure" because they accepted the Vedas as apaurusheya, even if such acceptance was nothing more than token lip-service. None of this says anything about "idolatry", by the way. For an Aurangazeb, it should have been of little concern whether the Hindus even had any sacred texts or not. Quite obviously, they were on par with heathens and pagans, not having an Abrahamic legacy. And this remains true of the Islam of today also. Practices prevailing in India still do not flow out of "the religion of the Book", even if neo-Hindus claim to have their own sacred texts. The actual possession of sacred "book(s)" is completely irrelevant to what is seen by Islamic theology as belonging to "the book". Regards, S. Vidyasankar From BAKULA at delphi.com Wed Apr 12 23:49:26 1995 From: BAKULA at delphi.com (Sid Harth) Date: Wed, 12 Apr 95 18:49:26 -0500 Subject: Special Font Offer Message-ID: <161227019095.23782.16388328267512794281.generated@prod2.harmonylists.io> On 12-APR-1995 15:56:12.0 indology said to BAKULA > I DO NOT KNOW *ANYTHING* AT ALL ABOUT THESE FONTS ETC., BUT I >RECEIVED THE FOLLOWING MESSAGE AND PASS IT ALONG, AS IT MAY BE OF >INTEREST. >************************************************************************ >* >From: Arthur Carp > > > >The following is a special font offer from ScanRom Publications for >your >consideration. > > > >COMPUTING TOOLS FOR SOUTH ASIAN LANGUAGES > > > >LANGUAGE SCRIPT FONTS Stuff deleted... > >The BHARAT LIPI SmartType Fonts may be obtained from ScanRom >Publications, >P.O. BOX 72, Cedarhurst, N.Y. 11516, Phone >(516)295-2237, Fax (516)295-2240, >or toll free in the U.S. only - >1-800-269-2237 or via COMPUSERVE 73760,1005 or >America On-Line: >FEJB at AOL.COM > > > > > > >The price of the 1,516 type fonts on CD with full written >instructions is only >$125 plus $5 for shipping and handling. Until >May 1, 1995 the price will be >$100 plus $5 for shipping and handling. >Visa and Mastercard are accepted.$ > > Jonathan Silk > SILK at AC.GRIN.EDU I thought it was too good to be true. Therefore, I called. Mr I. Green talked to me and was very frank about this offer. He has no problem in returning your money if you were not happy with his fonts. I am sending my check. At this stage I am not recommending that anybody follow my example. If the members of this group trust me and allow me to report the veracity of this offer and the quality of the product at my cost, I would be willing to report the outcome in a week. Why am I wasting my $100.00 on an offer that sounds so phony? Well, no pain no gain. I like to live dangerously. A sucker is born every minute. Sid Harth From daudali at uclink3.berkeley.edu Thu Apr 13 09:22:42 1995 From: daudali at uclink3.berkeley.edu (Daud R. Ali) Date: Thu, 13 Apr 95 02:22:42 -0700 Subject: VOI message Message-ID: <161227019098.23782.1325834701358538941.generated@prod2.harmonylists.io> On Thu, 13 Apr 1995, Vidyasankar Sundaresan wrote: > A dangerous notion, one that cuts both ways, as the JNU historians > should now be realizing. At least some part of the revisionism of the > right-wing Hindutva people is a reaction to JNU's Romila Thapar and > her tribe. Romila Thapar does arrange historical facts to her > convenience, and her books come across as having a definite political > agenda behind them. The pendulum now seems to be swinging the other > way. As I see it, such historians have lost the moral high ground by > having succumbed to the highly politicized atmosphere around them. > Much as members of the Indology list may not want to discuss the > political angle at all, the damage has been done in the past, and > most likely, more damage will be done in the future. I am not sure what "moral high ground" historians have ever occupied, but it certainly is not one of objective fact. Let us not forget that left-oriented historians (Marxists, socialists, feminists ) are not the inventers of "revisionist history." The nationalist myths about the Indian past, as exemplified in the History and Cultures of the Indian People, for example, have formed one of the major "revisions" of colonial historiography. If J.S. Mill saw ancient Indian polity as inherently deformed, scholars like Jayaswal, Altekar and others have made ancient polities into tribal and village "republics." Ancient India was one of the main battleground where nationalism fought its battles. It is nationalist historigraphy, which has posited a never-changing "national genius" which has perhaps been the foundation "revision" of Indian history since the 1940s. The valuable point , as I see it, that the JNU scholars make is that we must interogate why certain problems from the past are raised and others are not, in a given tradition of historiography. Why is it important, for example, to underscore religious conflict rather than class struggle as a major determining dynamic in late medieval north Indian history? Despite all of tis failings, I think that Romila Thapar's History of India I does remain, in its intention to write a "social history" of India, a valuable contribution to the field. The VOI message, with its particularly ironic alliance with a scholar hailing from and finding voice in a catholic institution, advertised a book whose presentation of fact was particularly mischeivious for its failure to look at the whole picture. My point is not to exonerate Muslims who destroyed Hindu temples, but to simply ask, why are other sorts of conflict--caste conflict, class conflict, and Saiva/Vaisnava/Nastika conflict-- all elided from this political agenda. The Hindu temple has been a continuing site for all sorts of struggle in SOuth Asia. I am certainly no expert on medieval history in the north, but I have read a little bit on medieval south Indian history. There, we can find multiple inscriptional references to the destruction of temples by kings and warriors for one reason or another. Not to mention, as Mr. Vidyasankar has pointed out, that Jains and Buddhists were singled out for attack by Saivas and Vaisnavas. The anti-Jain and anti-Buddhist rhetoric in medieval Tamil bhakti is famous. The Hindu temple as an institution in many cases was founded upon older Jain and Buddhist buildings. I suppose this may sound revisionist. But I am not trying to deny that temples were destroyed by Muslims (a truly revisionist position). I simply want to ask why other sorts of oppression and religious intolerance are elided in this political agenda. Why emphasize these appropriations of space and not the Saiva and Vaisnava appropriations of Buddhist and Jaina practices. Medieval Saiva texts claim that Sambandar had the Pandyan king impale 8,000 jain monks in front of the temple at Madurai. How does this fit in to the history of the temple in the book VOI advertises? Having said this, I do think that "religious" conflict in Saiva and Vaisnava medieval India takes on different forms than in later times. Operations of incorporation/subordination take precedence over ones of exclusion/subordination. Hence Buddha becomes a manifestation of Visnu in Vaisnavism; or Visnu becomes Siva's premeire devotee in Saivism. Saiva kings patronized Vaisnavism, but simultaneously subordinated Vaisnavism in a variety of way--ritually, financially, etc. . . The idea of a conflict free entity known as Hindusim is definitely a nationalist myth; Just so with the dual model of the king as either a tolerant, secular monarch who patronized all sects or as a fanatic (like Sasanka) who persecuted all but his own. It is not hard to see behind this nationalist paradigm the ghost of the secular modern nation state, or its dystopic shadow, the theocratic state. The truth does not lie somewhere in the middle, but in totally re-appraising our notion of the medieval state and its relation to "religion." Much more work must be done on this front. This message began as a response to the accusation of revisionism directed at JNU historians in favor of a moral high ground, and ended up on a tangent that was probably unnecessary. Daud Ali From JHUBBARD at ernestine.smith.edu Thu Apr 13 18:43:11 1995 From: JHUBBARD at ernestine.smith.edu (Jamie HUBBARD) Date: Thu, 13 Apr 95 14:43:11 -0400 Subject: Diacritic fonts & WordPerfect drivers Message-ID: <161227019102.23782.17761404167297310147.generated@prod2.harmonylists.io> (Please excuse the cross-posting) I have finally updated my package of Times Roman fonts w/ diacritic characters. These fonts contain the roman characters w/ diacritics needed for Sanskrit and Japanese romanization together with printer drivers for Word Perfect 5.0, 5.1, and 6.0. The fonts are HP Laserjet-compatible bit-mapped fonts, and will work in most any HP or compatible printer. I have also added the fonts to the Word Perfect HP 4m printer driver, which, especially together w/ WordPerfect 6.0, gives you a large selection of fonts to choose from (though I myself find 6.0 to be rather unstable). The diacritic characters follow my own strange- but-once-upon-a-time-had-a-rationale coding scheme (as discussed on this list a number of years ago) that does NOT follow the later CS/CSX standard. But they do work just fine with WordPerfect (or any other program that can deal with downloadable bitmap fonts), and they are free. I also include in the package macros to convert to TeX and plain text (of the sort used for e- mail messages). I also have some TrueType Times Roman and Helvitica fonts in CS format that should be ready Real Soon Now (if I can get that student in gear . . . ) In any case WPSKRIT2.EXE (a self- extracting ZIP file) can be FTP'ed from jhubbard.smith.edu (anonymous login). This FTP site is *usually* available, though it can and does get hung up often. If anybody with a more stable FTP site would like to add 'em to their collection or tell me where to upload them (ANU, Columbia??) I would be grateful. Jamie Hubbard, Smith College From magier at columbia.edu Thu Apr 13 19:20:24 1995 From: magier at columbia.edu (David Magier) Date: Thu, 13 Apr 95 15:20:24 -0400 Subject: Conference announcement (fwd) Message-ID: <161227019103.23782.5124451530226447749.generated@prod2.harmonylists.io> [This event announcement is being forwarded to your mailing list from the SOUTH ASIA EVENTS CALENDAR section of The South Asia Gopher. Please contact event organizers directly for further information. David Magier The South Asia Gopher] =============== Dangerous Waters: Geography, Politics, and Environment in Critical Water Systems Date: May 22-23, 1995 Location: Kellogg Center (15th floor) School of International and Public Affairs Columbia University 420 West 118th Street New York, NY Sponsors: National Resource Center for International Studies Middle East Institute Harriman Institute Southern Asian Institute Institute for African Studies in association with the Environmental Policy Studies Program, SIPA Registration: $30 ($15 with CUID). Deadline for receipt of checks: Monday, May 15. Registration is on a first-come, first-served basis and seating is limited. Registration fee includes all sessions, some teaching materials on water issues, and breakfast and lunch on both days. Participants who can only attend one day should send $15 and indicate which day they will attend. Information: Reeva Simon, Middle East Institute, Columbia University (212) 854-3996 Susan Holmes, Harriman Institute (212) 854-8487, sh42 at columbia.edu Barbara Gombach, Southern Asian Institute (212) 854-3616, bcg2 at columbia.edu =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=- Detailed Program: Monday, May 22 8:30 am-3:30 pm Keynote: Hydrology and Nation: The Earth's Waters across National Boundaries Speaker from Lamont-Doherty Earth Observatory Panel I: Economic Development & Endangered Water Systems of the Former Soviet Union Panel II: Privatization, Economic Development, Environmental Sustainability and the Protection of Critical Water Systems: International Priorities for Environmental Protection Real and potential conflicts between the needs of economic development and environmental protection in the Former Soviet Union are further explored through comparison with water issues in India and Bangladesh. LUNCH PROGRAM: Understanding and teaching the importance of unique ecosystems David Brower, Chairman, Earth Island Institute Multimedia Workshop: Earth Sounds: Integrating Music, Wild Sounds and Learning Paul Winter, musician/composer Tuesday, May 23 8:30 AM-3:00 PM Panel I: Hydropolitics in the Middle East Three rivers in the region represent case studies of water as a strategic issue: The Tigris and Euphrates, the Nile and the Jordan. Panel II: Transregional Issues: International Actors, National Consequences Issues of water supply and demand, population pressures, and political conflict over who controls water resources will be further explored by comparisons between the Middle East and Africa. LUNCH Concurrent Workshops for High School and College Teachers Conference speakers will include: David Brower, Earth Island Institute; Gary Cook, Baikal Watch, Earth Island Institute; William F. Fisher, Harvard University; George Gruen, Columbia University; Miriam Lowi, Trenton State College; Philip P. Micklin, Western Michigan University; Sara Reuger, Brooklyn College; John Waterbury, Princeton University From P.Magnone at agora.stm.it Thu Apr 13 22:55:37 1995 From: P.Magnone at agora.stm.it (P.Magnone at agora.stm.it) Date: Thu, 13 Apr 95 22:55:37 +0000 Subject: Indra and VasiSTha Message-ID: <161227019105.23782.11242788180238333538.generated@prod2.harmonylists.io> Commenting on RgVeda I,51,1 Saayana hints at a story about Indra approaching sage Medhaatithi in the shape of a ram (meSa) to drink his soma, hence being called "ram" by that sage. Gautama is also called Medhaatithi in Mahaabhaarata XII,267,45 in connection with the episode of the violation of Ahalyaa by Indra. In the same connection in RaamaayaNa I,48-49 Indra is cursed by Gautama to lose his testicles, which are subsequently replaced by the gods with those of a ram. I dont know of any such stories connecting Indra with VasiSTha. However, the latter is the most important member of the group of the seven RSis, of which Gautama is also one, which might account for a possible confusion. I too would appreciate any more pertinent references on the subject. Paolo Magnone Catholic University of Milan p.magnone at agora.stm.it ----------------------------------------------------------------------- On 13th April Nobumi Iyanaga wrote: > I have a question. I find in a collection of Jaataka (Taisho 153, > translated in Chinese by Zheqian, in 3rd century) a version of the > Jaataka of the king Candraprabha. The story is: > The King Candraprabha decides to give all his possessions to his > people. A wicked brahman who practices in the Himaalaya, comes and > insists on the head of the King; he says "If the King is decided to > give all, he should give me his head", etc. The ministers are > outraged and protest, but the King offers his head... > In this story, there is a passage in which the brahman makes a parade > of the power of the brahmans, and there, he enumerates some of the > famous exploits of the .r.sis (or ascetics?): > "...Thus the .r.si Jahnu took down the water of the river Gangaa, and > its flow stopped during 12 years; thus the god Ii'svara has 3 eyes; > thus the .r.si Gautama marked Indra with a thousand yoni on his body; > thus the .r.si Vasi.s.tha changed Indra in a goat (or ram??)...", etc. > > I could find some references on the first 3 "exploits", but I could > not find any about the last one ("Vasi.s.tha changed Indra in a > goat"). Is this an element in the classical mythology? Would someone > give me some references on this story? > > (...) > > I would appreciate any reference, suggestion and idea. Thank you very > much in advance! > Best wishes. > Nobumi Iyanaga .. From GGA03414 at niftyserve.or.jp Thu Apr 13 16:10:00 1995 From: GGA03414 at niftyserve.or.jp (N. Iyanaga) Date: Fri, 14 Apr 95 01:10:00 +0900 Subject: Indra and Vasi.s.tha Message-ID: <161227019100.23782.8314606536044994895.generated@prod2.harmonylists.io> I have a question. I find in a collection of Jaataka (Taisho 153, translated in Chinese by Zheqian, in 3rd century) a version of the Jaataka of the king Candraprabha. The story is: The King Candraprabha decides to give all his possessions to his people. A wicked brahman who practices in the Himaalaya, comes and insists on the head of the King; he says "If the King is decided to give all, he should give me his head", etc. The ministers are outraged and protest, but the King offers his head... In this story, there is a passage in which the brahman makes a parade of the power of the brahmans, and there, he enumerates some of the famous exploits of the .r.sis (or ascetics?): "...Thus the .r.si Jahnu took down the water of the river Gangaa, and its flow stopped during 12 years; thus the god Ii'svara has 3 eyes; thus the .r.si Gautama marked Indra with a thousand yoni on his body; thus the .r.si Vasi.s.tha changed Indra in a goat (or ram??)...", etc. I could find some references on the first 3 "exploits", but I could not find any about the last one ("Vasi.s.tha changed Indra in a goat"). Is this an element in the classical mythology? Would someone give me some references on this story? In connection with this, I found in _Epic Mythology_ of E. W. Hopkins (p. 135) a passage which recalls very closely this enumeration: "...In 13, 34, 27, this [i.e. the fact that Indra has been cursed by Gautama with a thousand sex-marks which became eyes] is cited as proof of priestly power, since Kau'sika Gautama was a priest; priests also cured Indra: "Behold, a mark was made on the moon (by a priest); the sea was made salt (by a priest); and great Indra was marked by a thousand sex-signs, who yet by the might of Bhraahma.nas became thousand-eyed..." Is this a kind of cliche in the mythology? I would appreciate any reference, suggestion and idea. Thank you very much in advance! Best wishes. Nobumi Iyanaga Tokyo, Japan From dom at uclblr.iisc.ernet.in Fri Apr 14 01:35:50 1995 From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk) Date: Fri, 14 Apr 95 01:35:50 +0000 Subject: Diacritic fonts & WordPerfect drivers Message-ID: <161227019106.23782.16982997350028275214.generated@prod2.harmonylists.io> Thank you very much, Jamie, for this very useful package of fonts for WP users. I'll be back in England in about a month, at which time I'll set about adding your package to the UCL and INDOLOGY ftp sites, if I may. Best wishes, Dominik From jh at cubsps.bio.columbia.edu Fri Apr 14 14:29:56 1995 From: jh at cubsps.bio.columbia.edu (Jim Hartzell) Date: Fri, 14 Apr 95 10:29:56 -0400 Subject: Indra and Vasi.s.tha Message-ID: <161227019108.23782.17000917573419466529.generated@prod2.harmonylists.io> You might check Jaiminiya Brahmana 1.161-163 for a (probably earlier) version of the story of the multiple vaginas on the demoness Diirghajihvii, Indra's giving Sumitra a matching set of penises, Sumitra then making love to Dirrghahihvii, and by staying united with her, holding her so that Indra could come and slay her. Wendy O'Flaherty gives a short translation of this in "Tales of Sex and Violence", pages 101-102, and Bodewitz discusses the tale in his Jaiminiya Brahmana books. In reading through some of the Jataka volumes recently I noticed several instances where stories from the Hindu side of the fence were recast in a less favorable light towards Hindu deities, such as a rather unflattering portrayal of the basic Krsna story. Jim Hartzell jh at cubsps.bio.columbia.edu From mani at srirangam.esd.sgi.com Fri Apr 14 18:00:02 1995 From: mani at srirangam.esd.sgi.com (Mani Varadarajan) Date: Fri, 14 Apr 95 11:00:02 -0700 Subject: VOI message Message-ID: <161227019111.23782.1992744144058317064.generated@prod2.harmonylists.io> Narahari Rao writes: > I would very much like > to know whether there is any research carried on about the implications of > saying that vedas are 'apaurusheya'. This work is not a compendium on the subject, but Julius Lipner's "The Face of Truth: A Study of Meaning and Metaphysics in the Vedantic Theology of Ramanuja" discusses how Indian philosophers understand the "apauruSheyatva" of the Veda. Mani From n.rao at rz.uni-sb.de Fri Apr 14 17:14:21 1995 From: n.rao at rz.uni-sb.de (n.rao at rz.uni-sb.de) Date: Fri, 14 Apr 95 19:14:21 +0200 Subject: VOI message Message-ID: <161227019110.23782.15220522671808382553.generated@prod2.harmonylists.io> In a comment to the following sentence > >Neo-Hinduism, which sees Bhagavadgita and Upanishads, and even Veda > > ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ >> as 'sacred texts' is of a recent origin) Vidyashankar wrote I am afraid this is not really true. Regarding the Vedic corpus as >'sacred texts' is at least some two millenia old, if not older. It is >not for nothing that the Vedas were termed "apaurusheya". One of the >major accusations levelled against Buddhists and Jains, from the >earliest times, was that they were nAstikas - i.e they refused to >acknowledge the authority of Sruti. The Samkhya, Nyaya and Yoga >systems escaped that "censure" because they accepted the Vedas as >apaurusheya, even if such acceptance was nothing more than token >lip-service. I am quite aware of the fact that Vedas were regarded as 'Apaurusheya'. However, it is necessary to raise the question, whether that meant the same as 'sacred texts' (because revealed to a Prophet by God as some sort of commands) as Bible and Quoran are understood in the context of Christianity and Islam respectively? Similarly, even though there were certainly dissensions, controversies, and conflicts, in pre-Islamic India, and in the text-tradition identified broadly as 'Hindu'-Buddhist-Jain..etc. , can we assume that the concepts used to understand and justify them, were the same as those used today, borrowed from an intellectual tradition very strongly influenced by Christianity? I would very much like to know whether there is any research carried on about the implications of saying that vedas are 'apaurusheya'. I haven't been reading on Indian philosophy recently, but the kind of books available in 70s just took up the the notion of 'apaurusheya' as if it is the same as 'revealation' as it is discussed in Christian theology. There was not even a hint that these concepts belong to entirely different traditions. Of course it is possible to proceed like that if we assume that human beings everywhere cometo think in the same way, and in India in spite of lot of other 'apparent' differences in their thinking, somehow people chanced upon the concept of 'revealation' as did the semetic tradition. All that I am saying is that this is too big an assumption to make, and if you concur with this judgement, some questions arise with regard to our (present academic) understanding about Indian text tradition as well the past life in general in India. > Vidyashankar writes further >None of this says anything about "idolatry", by the way. For an >Aurangazeb, it should have been of little concern whether the Hindus >even had any sacred texts or not. Quite obviously, they were on par >with heathens and pagans, not having an Abrahamic legacy... As far as I know, already during Babar's time (with his active support) some muslim theologians wanted to accord to 'Hindus' the status of people with a Religion of the Book just like in the case Christians and consider them too as fit for protection. Islam, unlike medieval Christianity, did establish empires in such a vast area with such vast different practices, that a lot of juggling was done with regard to the notion of 'Religion of the book', if not for any other reason, just for the pragmatic reasons of the State. Mr. Daud writes: " The anti-Jain and anti-Buddhist rhetoric .... But I am not trying to deny that temples were destroyed by Muslims (a truly revisionist position). I simply want to ask why other sorts of oppression and religious intolerance are elided in this political agenda. Why emphasize these appropriations of space and not the Saiva and Vaisnava.." I do agree that there was an attempt to underplay conflicts in ancient India and build a myth in the Nationalist historiagraphy. I do not have much idea what could be the correct kind of historiagraphy, but certainly to consider every kind of a conflict between people as of the same variety is not a good historiographical procedure. My point was not not that 'Islam or Islamic rulers destroyed temples' and till then al was honey and milk in India as Nationalist historiagraphy tried to paint. My point is to suggest the following as plausible: when Islam came to India there was indeed some kind of stupefaction and 'incomprehension in India, because the Islamic theology and its ways of looking at practices and justification for them was indeed massively different (and this stupefaction is perhaps mutual) than what was familiar in India. It is interesting to ask why no textual tradition with regard to the conflict between Islamic theology and other schools identified as 'Indian philosophy' exists? (Or am I wrong to assume this?). The reason why this plausibility has to be considered seriously as a hypothesis for empirical research is that the alternative involves a too large an assumption of cultural universality. narahri From magier at columbia.edu Sat Apr 15 11:50:28 1995 From: magier at columbia.edu (David Magier) Date: Sat, 15 Apr 95 07:50:28 -0400 Subject: Job Posting - U. Chicago (fwd) Message-ID: <161227019113.23782.5516053174617694776.generated@prod2.harmonylists.io> I was asked to forward this job announcement to your mailing list from the Job Listings section of The South Asia Gopher. Please contact the Search Committee directly for further information on this announcement. David Magier The South Asia Gopher ---------------------------------------------------------------------- The University of Chicago Department of South Asian Languages and Civilizations Foster Hall 1130 East 59th Street Chicago IL 60637-1543 Tel./Fax: 312-702-8373 Email: khm3 at midway.uchicago.edu Tenure-Track Position in South Asian Languages and Civilizations The Department of South Asian Languages and Civilizations at the University of Chicago invites applications for a tenure-track position at the rank of assistant professor to begin in the 1996-97 academic year. This is a re-advertisement for a position first announced in summer, 1994. We are seeking an individual whose scholarly project demonstrates a clear commitment to the critical analysis of South Asian textual traditions. Essential qualifications are mastery of one or more South Asian languages, and demonstrated engagement with pertinent theoretical issues in contemporary textual, cultural, or social perspectives on South Asia. The historical period is modern or medieval (not "classical"). The appointee will be expected to participate actively in our graduate core courses on the theory and practice of South Asian studies; to complement and enhance the research agendas of the program in the social/cultural, intellectual, or literary history of South Asia, or in contemporary South Asian cultural studies, and to contribute to general education at the undergraduate level. Teaching responsibilities include advanced philological work in one of the following languages: Bengali, Hindi, Persian, Tamil, or Urdu. Applicants are requested to send a detailed letter describing their current research program and their teaching interests, a current c.v., a representative sample of their scholarly writing, and three letters of recommendation. The closing date for application is October 1, 1995. Please direct all correspondence to: Search Committee Department of South Asian Languages and Civilizations The University of Chicago 1130 E. 59th St. Chicago, IL 60637-1543, USA The University of Chicago is an Affirmative Action / Equal Opportunity Employer From conlon at u.washington.edu Sat Apr 15 16:47:48 1995 From: conlon at u.washington.edu (Frank Conlon) Date: Sat, 15 Apr 95 09:47:48 -0700 Subject: Conventions of Indian calendars Message-ID: <161227019115.23782.3176570386756709010.generated@prod2.harmonylists.io> Friends: I am attempting to recapture something which I once learned, but have managed to forget concerning systems of dating in India. I think I recall that in the definition of months, in north India and south India (roughly) there was a difference as to whether the month began with the bright (shukla) half or the dark (krishna) half. Would some of you be so kind as to refresh my memory as to whether (1) I am correct in my recollection? (2) Which region has shukla or krishna first? (3) Can we identify a sort of calendrical frontier where practice changes? (4) Does this really mean that if we use a date of shukla 10th of one month that in another part of India that day would be recorded as krishna of the adjacent month? My own perspective on time as my seniority grows is being reduced to one principle--"the farther south you go, the later it gets." Thanks Frank Conlon From voi at stallion.jsums.edu Sat Apr 15 22:17:20 1995 From: voi at stallion.jsums.edu (Voice of India) Date: Sat, 15 Apr 95 17:17:20 -0500 Subject: I need a couple of addresses Message-ID: <161227019117.23782.9879234040785337298.generated@prod2.harmonylists.io> Hi, I request Chandru Chandrashekhar and Arun Mistry to send me a mail, please. Messages sent to them at the following addresses are bouncing back: Chandru Chandrashekhar Arun Mistry Thank You, Shreenivas Sharma From dbrk at troi.cc.rochester.edu Sun Apr 16 00:47:11 1995 From: dbrk at troi.cc.rochester.edu (Douglas R. Brooks) Date: Sat, 15 Apr 95 20:47:11 -0400 Subject: Hanuman Jayanti Message-ID: <161227019118.23782.13319822376599069837.generated@prod2.harmonylists.io> Today is Hanuman Jayanti, or so I have been told. My question (why don't I know this?) is: why are the gods birthdays sometimes called jayanti-s, other times navaami-s (like Rama's last week)? There must be some simple explanation that gets to the heart of the matter, other than the "day" of the lunar month answer... Also, does anyone know why there are _two_ Navaratri-s? And why they are on the calender where they are? Thanks, to all, in advance. If someone should like to reply to me personally rather than to the list, please feel free. Douglas R. Brooks University of Rochester dbrk at troi.cc.rochester.edu From david_a at efn.org Sun Apr 16 04:50:29 1995 From: david_a at efn.org (Opal Awk) Date: Sat, 15 Apr 95 21:50:29 -0700 Subject: Sanskrit/Pali translations Message-ID: <161227019122.23782.513806865411818892.generated@prod2.harmonylists.io> hi, how do i gain access to retrieve files in your Indology archives? particularly English translations of Sanskrit texts. what site/directory would i search? thanks, opal From a018967t at bcfreenet.seflin.lib.fl.us Sun Apr 16 01:56:01 1995 From: a018967t at bcfreenet.seflin.lib.fl.us (Aditya, The Hindu Skeptic) Date: Sat, 15 Apr 95 21:56:01 -0400 Subject: Hanuman Jayanti Message-ID: <161227019120.23782.1734168808821504090.generated@prod2.harmonylists.io> On Sun, 16 Apr 1995, Douglas R. Brooks wrote: > Today is Hanuman Jayanti, or so I have > been told. > My question (why don't I know this?) is: > why are the gods birthdays sometimes called > jayanti-s, other times navaami-s (like Rama's > last week)? Jayanti means celebration or anniversary. and navami means 9th day of the calendar like 4th of July. The Jayanti does not indicate the day or date of the event. > There must be some simple explanation that gets > to the heart of the matter, other than > the "day" of the lunar month answer... Why not? > > Also, does anyone know why there are _two_ > Navaratri-s? And why they are on the calender > where they are? In this context Navratri just means a celebration lasting nine nights. Therefore it can be any number of times. From a018967t at bcfreenet.seflin.lib.fl.us Sun Apr 16 13:34:29 1995 From: a018967t at bcfreenet.seflin.lib.fl.us (Aditya, The Hindu Skeptic) Date: Sun, 16 Apr 95 09:34:29 -0400 Subject: Conventions of Indian calendars Message-ID: <161227019127.23782.7658370617951500644.generated@prod2.harmonylists.io> On Sun, 16 Apr 1995, Dominik Wujastyk wrote: > I have never heard that there was any variation in the calendrical > convention that sukla precedes krsna. As far as I know, that's > universal. There is of course a dichotomy in the calendar system. The lunar months Chait, Vaisakh etc have two fortnights and first one is Shukla Paksa and the second is the Krisna Paksa but the new year start in the first day of the Krisna Paksa of Chaitra so that first half of Chaitra is in the previous year and the second Paksa is in the new Year. ************************************************************************* Aditya Mishra | The opinions expressed herein are absolutely * Phone/FAX 305-746-0442 | not immutable and might have already changed * Internet: aditya at gate.net| by time you read them due to the new evidence* Prodigy: TVDS96A | or data that has come to my attention. * ************************************************************************* From dom at uclblr.iisc.ernet.in Sun Apr 16 11:54:27 1995 From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk) Date: Sun, 16 Apr 95 11:54:27 +0000 Subject: Conventions of Indian calendars Message-ID: <161227019124.23782.9959234266720822176.generated@prod2.harmonylists.io> I have never heard that there was any variation in the calendrical convention that sukla precedes krsna. As far as I know, that's universal. Michio? Dominik From dom at uclblr.iisc.ernet.in Sun Apr 16 14:59:52 1995 From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk) Date: Sun, 16 Apr 95 14:59:52 +0000 Subject: Indra and Vasi.s.tha Message-ID: <161227019125.23782.9944524163241124426.generated@prod2.harmonylists.io> Jim Hartzell said: > You might check Jaiminiya Brahmana 1.161-163 for a (probably earlier) > version of the story of the multiple vaginas on the demoness Diirghajihvii, Thanks for this reference, Jim. Diirghajihvii has been of interest to me because she crops up in the medical Kaa"syapasa.mhitaa, Kalpasthaana, Revatiikalpa, which I'm translating. She isn't covered in yonis, but appears briefly as a champion for the asuras. She begins to beat the gods. They run squealing to Skanda, ask for help, and are given their own female champion, Revatii, who first eats Diirghajihvii, and then routs the asuras. Etc. The earliest reference to Diirghajihvii I have found is Aitareya Brahma.na (Keith 1920: 151). Apparently she is in the Talavakaara tradition of the Saamaveda, but I won't be able to check that reference till I get back to London's libraries next month. Dominik From a018967t at bcfreenet.seflin.lib.fl.us Sun Apr 16 19:57:51 1995 From: a018967t at bcfreenet.seflin.lib.fl.us (Aditya, The Hindu Skeptic) Date: Sun, 16 Apr 95 15:57:51 -0400 Subject: Voice of India postings Message-ID: <161227019129.23782.16178970998040159263.generated@prod2.harmonylists.io> Many of you who requested may have received a rather voluminous thesis by some one named Elst. I would like to know if any of you had ever heard his name before and what are his credentials and background to write such a tome. ************************************************************************* Aditya Mishra | The opinions expressed herein are absolutely * Phone/FAX 305-746-0442 | not immutable and might have already changed * Internet: aditya at gate.net| by time you read them due to the new evidence* Prodigy: TVDS96A | or data that has come to my attention. * ************************************************************************* From vidya at cco.caltech.edu Mon Apr 17 04:31:51 1995 From: vidya at cco.caltech.edu (vidya at cco.caltech.edu) Date: Sun, 16 Apr 95 21:31:51 -0700 Subject: Conventions of Indian calendars Message-ID: <161227019136.23782.1297130691270254189.generated@prod2.harmonylists.io> > >(3) Can we identify a sort of calendrical frontier where practice changes? > >(4) Does this really mean that if we use a date of shukla 10th of one > >month that in another part of India that day would be recorded as krishna > >of the adjacent month? > (3) In 1991 I made a field research correcting about 50 kinds of > pancAngas (traditional calendar). I am preparing a rough report > of my survey. > (4) Difference of month names occurs only in kRSNapakSa, and there is > no variation in zuklapakSa, as Dominik said. Regarding 4 above, maybe it is necessary to point out that shukla paksha remains shukla paksha and a date shukla 10th cannot be reported as krishna of the adjacent month. However a krishna 10th of the pUrNimAnta month will be krishna 10th of the adjacent month in the amAnta system. There is a rough geographical correlation - Maharashtra, Karnataka and Andhra Pradesh follow the amAnta system only. In Tamil Nadu and Kerala, both lunar and solar calenders are followed. Interestingly, the first month of the solar year is also called Chitra. Thus the new year as followed by Tamil and Malayalam peoples falls in the middle of April always, and their Chitra also begins with that date. The lunar month of Chitra however begins with the lunar new year which is on the same date as that followed elsewhere in the south. Two calenders which are phase shifted and followed simultaneously, leads to the same day being labelled in two different ways. Quite complicated, but people keep track of it all! S. Vidyasankar From bhagavam at ccwf.cc.utexas.edu Mon Apr 17 03:54:20 1995 From: bhagavam at ccwf.cc.utexas.edu (manu bhagavan) Date: Sun, 16 Apr 95 22:54:20 -0500 Subject: A Request Message-ID: <161227019134.23782.1733377929701465173.generated@prod2.harmonylists.io> I was wondering whether anyone on the list might have the email or snail mail address of Gauri Viswanathan as well as her current university or college affiliation. She is the author of _Masks of Conquest: Literary Study and British Rule in India_ published in 1989 by Columbia University Press. She has more recently written an article entitled, "Yale College and the Culture of British Imperialism" in the Spring 1994 issue of the Yale Journal of Criticism. Thanks very much for the help. -Manu Bhagavan bhagavam at ccwf.cc.utexas.edu From fp7 at columbia.edu Mon Apr 17 11:41:47 1995 From: fp7 at columbia.edu (Frances Pritchett) Date: Mon, 17 Apr 95 07:41:47 -0400 Subject: A Request Message-ID: <161227019138.23782.8127319413753158127.generated@prod2.harmonylists.io> On Mon, 17 Apr 1995, manu bhagavan wrote: > I was wondering whether anyone on the list might have the email or snail > mail address of Gauri Viswanathan as well as her current university or > college affiliation. She is the author of _Masks of Conquest: Literary > Study and British Rule in India_ published in 1989 by Columbia University > Press. She has more recently written an article entitled, "Yale College > and the Culture of British Imperialism" in the Spring 1994 issue of the > Yale Journal of Criticism. > > Thanks very much for the help. > > -Manu Bhagavan > bhagavam at ccwf.cc.utexas.edu > Gauri is an Assoc. Prof. in the Dept. of English and Comparative Literature here at Columbia. Her mailing address is 602 Philosophy Hall, Columbia University, NY NY 10027; phone 212-854-5440. Her email address is . With all the best, Fran Pritchett From yanom at ksuvx0.kyoto-su.ac.jp Sun Apr 16 23:49:43 1995 From: yanom at ksuvx0.kyoto-su.ac.jp (yanom at ksuvx0.kyoto-su.ac.jp) Date: Mon, 17 Apr 95 08:49:43 +0900 Subject: Conventions of Indian calendars Message-ID: <161227019130.23782.17617111414563460493.generated@prod2.harmonylists.io> Frank Conlon asked: >recall that in the definition of months, in north India and south India >(roughly) there was a difference as to whether the month began with the >bright (shukla) half or the dark (krishna) half. >Would some of you be so kind as to refresh my memory as to whether > >(1) I am correct in my recollection? >(2) Which region has shukla or krishna first? >(3) Can we identify a sort of calendrical frontier where practice changes? >(4) Does this really mean that if we use a date of shukla 10th of one >month that in another part of India that day would be recorded as krishna >of the adjacent month? Here is my answer: (1) Yes, you are correct. (2) In general in the north it is 'pUrNimAnta' (full moon ending) and in the south it is 'anAnta' (new moon ending). (3) In 1991 I made a field research correcting about 50 kinds of pancAngas (traditional calendar). I am preparing a rough report of my survey. (4) Difference of month names occurs only in kRSNapakSa, and there is no variation in zuklapakSa, as Dominik said. Michio YANO yanom at cc.kyoto-su.ac.jp From RQ021RE%TCUAMUS.BITNET at pucc.PRINCETON.EDU Mon Apr 17 14:33:51 1995 From: RQ021RE%TCUAMUS.BITNET at pucc.PRINCETON.EDU (Andrew Fort) Date: Mon, 17 Apr 95 09:33:51 -0500 Subject: suta-samhita Message-ID: <161227019142.23782.4744035273762371111.generated@prod2.harmonylists.io> There is a brief reference in the Jiivanmuktiviveka to the Suutasamhitaa. Could anyone enlighten me about this text, and give a citation? Thanks. Andrew O. Fort, Religion Dept. A.FORT at TCU.EDU Texas Christian University Fort Worth TX 76129 From jh at cubsps.bio.columbia.edu Mon Apr 17 14:32:07 1995 From: jh at cubsps.bio.columbia.edu (Jim Hartzell) Date: Mon, 17 Apr 95 10:32:07 -0400 Subject: Computerized dictionaries Message-ID: <161227019140.23782.3963741031116699534.generated@prod2.harmonylists.io> Has anyone found a good program that interfaces with the PC version of Wordperfect and is suitable for recording vocabulary/terms in an index-able format. The program would need to be able to handle Sanskrit diacritics in its indexes. I looked at the card-file program included in MS Works, yet it's not designed to handle diacritics, and doesn't seem to be interface-able with Wordperfect. I suppose that such a PC-based lexicographic program would not HAVE to interface with WP..... On a related question: although it's possible to create a full set of diacritics for Sanskrit using the Wordperfect macros, these do not convert to ASCII or DOS texts when you run the conversion--the diacritic-modified-letters either disappear, or turn into nonsense characters. Has anyone solved this already while still using Wordperfect? Ideally answers to both these problems would involve simple, and inexpensive solutions. Thanks in advance, Jim Hartzell jh at cubsps.bio.columbia.edu From yanom at ksuvx0.kyoto-su.ac.jp Mon Apr 17 02:12:34 1995 From: yanom at ksuvx0.kyoto-su.ac.jp (yanom at ksuvx0.kyoto-su.ac.jp) Date: Mon, 17 Apr 95 11:12:34 +0900 Subject: Conventions of Indian calendars Message-ID: <161227019132.23782.10809467630743756649.generated@prod2.harmonylists.io> I am sorry I made a bad mistake in my last message. Please correct form to . Michio YANO .. From SILK at AC.GRIN.EDU Mon Apr 17 22:11:44 1995 From: SILK at AC.GRIN.EDU (SILK at AC.GRIN.EDU) Date: Mon, 17 Apr 95 16:11:44 -0600 Subject: suta-samhita Message-ID: <161227019150.23782.9997189521587077701.generated@prod2.harmonylists.io> The AnandASrama Sanskrit Series is listed as being available in the INDOLOGICAL SERIES AVAILABLE IN MICROFILM (produced by James Nye, University of Chicago) . The message states: for queries about this list, please contact jnye at midway.uchicago.edu. The list is posted on the South Asia Gopher Microfilm is not so handy, but at least it does not (usually!!) fall apart as you read it ;-) Jonathan Silk SILK at AC.GRIN.EDU From biernack at ccat.sas.upenn.edu Mon Apr 17 21:56:53 1995 From: biernack at ccat.sas.upenn.edu (Loriliai Biernacki) Date: Mon, 17 Apr 95 17:56:53 -0400 Subject: Hanuman Jayanti Message-ID: <161227019152.23782.6543681016379093937.generated@prod2.harmonylists.io> According to Douglas R. Brooks: > > Today is Hanuman Jayanti, or so I have > been told. > > Also, does anyone know why there are _two_ > Navaratri-s? And why they are on the calender > where they are? > I'm not sure if this is the type of answer you are looking for, but both navaratri-s fall during equinoxes. One might infer some type of ancient harvest celebrations which were assimilated to myths of the battles of the Goddess (and also Raama in the case of the spring navaratri. > Loriliai Biernacki From MAMCGEE at vaxsar.vassar.edu Mon Apr 17 23:07:31 1995 From: MAMCGEE at vaxsar.vassar.edu (MAMCGEE at vaxsar.vassar.edu) Date: Mon, 17 Apr 95 19:07:31 -0400 Subject: Conventions of Indian calendars Message-ID: <161227019154.23782.9843541881984935061.generated@prod2.harmonylists.io> The two main conventions are the purnimanta (months ending with the full moon) and the amanta (months ending in the new moon); the purnimanta reckoning is popularly followed in many Northern calendars (thus the dark half is first) while the amanta reckoning is popular in the Deccan and the south. Hope this helps. Mary McGee From l.m.fosse at easteur-orient.uio.no Mon Apr 17 18:00:00 1995 From: l.m.fosse at easteur-orient.uio.no (l.m.fosse at easteur-orient.uio.no) Date: Mon, 17 Apr 95 20:00:00 +0200 Subject: Computerized dictionaries Message-ID: <161227019147.23782.3645041481779392839.generated@prod2.harmonylists.io> Jim Hartzell wrote: > Has anyone found a good program that interfaces with the PC version >of Wordperfect and is suitable for recording vocabulary/terms in an >index-able format. The program would need to be able to handle Sanskrit >diacritics in its indexes. You may want to check out a program called MultiTerm, which is peddled by a German company called Trados. I was unable to obtain the address of this company. You may, however, try asking the network. Whatever the question, there always seems to be a person who knows the answer. Best regards, Lars Martin Fosse Lars Martin Fosse Research Fellow Department of East European and Oriental Studies P. O. Box 1030, Blindern N-0315 OSLO Norway Tel: +47 22 85 68 48 Fax: +47 22 85 41 40 E-mail: l.m.fosse at easteur-orient.uio.no From torella at rmcisadu.cisadu.uniroma1.it Mon Apr 17 21:39:33 1995 From: torella at rmcisadu.cisadu.uniroma1.it (torella at rmcisadu.cisadu.uniroma1.it) Date: Mon, 17 Apr 95 22:39:33 +0100 Subject: suta-samhita Message-ID: <161227019148.23782.18143185469643519416.generated@prod2.harmonylists.io> > The SUtAsaMhitA is a text included in (or connected with) the Skanda- purANa. The only edition of this text I am aware of was published in Pune in 1924-25 as the No.25 of the AnandASrama Sanskrit Series, along with MAdhava's commentary TAtparyadIpikA. By the way, it is a book almost impossible to handle without seriously damaging it, like all the old editions of the AnandASrama. To read it means to destroy it. My copy is precisely half-destroyed. With regards, Raffaele Torella > There is a brief reference in the Jiivanmuktiviveka > to the Suutasamhitaa. Could anyone enlighten me about > this text, and give a citation? Thanks. > > Andrew O. Fort, Religion Dept. A.FORT at TCU.EDU > Texas Christian University Fort Worth TX 76129 > From GGA03414 at niftyserve.or.jp Mon Apr 17 16:17:00 1995 From: GGA03414 at niftyserve.or.jp (Nobumi Iyanaga) Date: Tue, 18 Apr 95 01:17:00 +0900 Subject: Indra and VasiSTha Message-ID: <161227019143.23782.8600559567681599972.generated@prod2.harmonylists.io> Dear Mr. Paolo Magnone Dear Mr. Jim Hartzell Thank you very much for your quick and helpful responses. One can find in the Chinese Buddhist Canon many elements of, or allusions to Hindu mythology, and they often seem to be somewhat aberrant. Being neither a sanskritist nor a specialist of the Hindu mythology, I have often difficulties to find references related to these stories (I'll post another question of this kind today...). Your kind assistance helps me greatly. Thank you again ! Nobumi Iyanaga Tokyo, Japan From GGA03414 at niftyserve.or.jp Mon Apr 17 16:18:00 1995 From: GGA03414 at niftyserve.or.jp (Nobumi Iyanaga) Date: Tue, 18 Apr 95 01:18:00 +0900 Subject: 'Siva and Ak.sapaada Message-ID: <161227019145.23782.4399610675062838155.generated@prod2.harmonylists.io> Here are some queries related to fragments of Hindu (?) mythology found in the Buddhist literature. 1) At the beginning of the commentary on the _Nyaayaprave'sa_ of 'Samkara-svaamin by Dacheng Ji (a disciple of Xuanzang, ca 650-682), there is a story about the name and the birth of the author, 'Samkara-svaamin (Taisho XLIV 1840 i 92c). It is said: The name 'Samkara is translated here (in China) by "Chain of Bones" (ch. gusuo, jap. kossa), and "svaami[n]" by "master". It happens that some devotees of other paths (non-Buddhists) say that, at the beginning of the vivarta-kalpa, Mahe'svara came among men (in the world) taking 24 different forms to lead them in the right way. At last, he returned back to the heaven. People who had served the god yearned for him and ended by making a statue representing him standing, in a form of extreme emaciation and thinness because of his asceticism, bones being chained up each other. This is why this statue is named "God of Chain of Bones". [At the beginning of the kalpa,] the god had a hundred thousand names, but these diminished with the time and there remains only ten names; the name "God of Chain of Bones (or God with the bones chained up each other)" is one of them. The parents of the Bodhisattva 'Samkara-svaamin had not child when they were young. So, they prayed to this statue of god and had this miraculous child. Because they venerated this god, they gave to the child his name. This god being the "master" [of the child ?], they named him "the one whose master is 'Samkara". The "translation" of 'Samkara by "Chain of Bones" is very strange. The Dictionary Mochizuki (p. 2562c-2563a) tries to explain this anomaly by saying that the sk. word for "Chain of Bones" being "asthi-'s.rnkhalaa" (which became in prakrit [?] "a.t.thi-'sankhalaa") while the prakrit [?] form of 'Samkara is "Sankara", so that the two ("'sankhalaa" and "Sankara") have been confounded to result this "translation". Is this plausible...?? As a 'Saiva deity of skeletal form, I think rather of Bh.rngin or Kankaala. Isn't it possible, for example, that Kankaala was confounded with 'Samkara ?? By the way, what means "asthi-'s.rnkhalaa" in fact ? The expression "chain of bones" (or "bones chained up each other") appears sometimes in the Chinese Buddhist texts; if my memory serves me, I remember to have read somewhere (I forgot the reference) that Naaraaya.na has "bones chained up each other" so that he is extremely strong... 2) Related to this myth, one can find another myth on the name and the birth of Vasubandhu, in a preface to a commentary on the _Abhidharma-ko'sa_ (the author of this preface, named Faying, is unknown otherwise; but it seems that this myth too can be traced back to the "Indological traditions" of Xuanzang). It is said (Zokuzoo-kyoo, I, lxxxiii, 5, 395verso, b4-12): At the beginning of the Kalpa, the god Ii'svara appeared 24 times among human beings to civilize them. At the 24th time, he manifested himself with 3 eyes and 8 arms. He encountered the .r.si Ak.sapaada and said to him: "If you had 3 eyes on the face like me, you could be able to discuss with me". Then the .r.si Ak.sapaada replied to the god raising up his foot "If you had eyes [?] on feet like me, you could be able to discuss with me." The god, having recognized that he had been defeated, manifested a form of extreme emaciation and thinness, and returned back to the heaven to never come back again among men. People yearned for the god and made his statue..., that they named "Vasu-bandhu", which means "Good Friend of the human beings". The parents of Vasubandhu prayed to three temples of gods to have their three children, and named each of them according to the name of the god to whom they had prayed to obtain him... The translation of "vasu" by "human beings" is perhaps strange, but this is attested in other Chinese Buddhist texts. Is there any tradition in the Hindu mythology that can be compared to this myth...? 3) Professor R. A. Stein quoted a Tibetan source where is told a story about 'Siva and the .r.si Ak.sapaada ("Avalokite'svara/Kouan-yin, un exemple de transformation d'un dieu en d'eesse", in _Cahiers d'Extr^eme-Asie_, II, 1986, p. 39 and n. 52, quoting the commentary of _Legs-b,cad rin-po-che'i gter_ of Sa-skya pandita by dMar-ston, p. 4a): Here 'Siva appears as a hermit practising asceticism. One day, he goes on a journey, entrusting his disciple Ak.sapaada with his wife. In his absence, his wife seduces Ak.sapaada, but he refuses her approaches and to avoid her eye, he lowers his own, not in metaphorical sense but in literal one, i.e. he places his eyes on his feet... Here again, I would like to know if there is any Hindu tradition that can be compared to this one. I would greatly appreciate any reference, idea or suggestion. Many thanks in advance ! Nobumi Iyanaga Tokyo, Japan From mhcrxlc at dir.manchester-computing-centre.ac.uk Tue Apr 18 06:39:51 1995 From: mhcrxlc at dir.manchester-computing-centre.ac.uk (mhcrxlc at dir.manchester-computing-centre.ac.uk) Date: Tue, 18 Apr 95 07:39:51 +0100 Subject: 'Siva and Ak.sapaada Message-ID: <161227019156.23782.12937198849892191302.generated@prod2.harmonylists.io> Nobumi Iyanaga writes: >The "translation" of 'Samkara by "Chain of Bones" is very strange. >The Dictionary Mochizuki (p. 2562c-2563a) tries to explain this >anomaly by saying that the sk. word for "Chain of Bones" being >"asthi-'s.rnkhalaa" (which became in prakrit [?] "a.t.thi-'sankhalaa") > while the prakrit [?] form of 'Samkara is "Sankara", so that the two >("'sankhalaa" and "Sankara") have been confounded to result this >"translation". Is this plausible...?? Yes. In Eastern prakrits r and l both become l. The form sa.mkala(a) 'chain' occurs in Ardhamaagadhii, where 'Sa.mkara would be Sa.mkala. So it is clear that the two words could be identical in form in some Middle Indian dialects. Pali has a.t.thi-kankala (cf. kankaala), a.t.thika-sa.mkhalikaa, a.t.thi-sa.mkhalikaa. I suppose this suggests that some confusion of the forms might have occurred. BHS has asthi-'sakalaa, asthi-'sankalaa, asthi-'sa.mkalikaa, etc. > By the way, >what means "asthi-'s.rnkhalaa" in fact ? The expression "chain of >bones" (or "bones chained up each other") appears sometimes in the >Chinese Buddhist texts; if my memory serves me, I remember to have >read somewhere (I forgot the reference) that Naaraaya.na has "bones >chained up each other" so that he is extremely strong... skeleton. Lance Cousins MANCHESTER, UK Telephone (UK): 0161 434 3646 From jkantari at s1.csuhayward.edu Tue Apr 18 18:18:00 1995 From: jkantari at s1.csuhayward.edu (Xman) Date: Tue, 18 Apr 95 11:18:00 -0700 Subject: Begining of Life----When? (fwd) Message-ID: <161227019160.23782.1249353046299075994.generated@prod2.harmonylists.io> Dear List searvers I would like some of your inputs and arguments on beginign of life. When does the life begin? What do you think about abortion? Untill what time abortion does not kill a live person? Any related responses welcom! Thank you for your time and thoughts, please send answers to me personally, since I am not on the list Jay jkantari at s1.csuhayward.edu From cejka at praha1.ff.cuni.cz Tue Apr 18 11:33:20 1995 From: cejka at praha1.ff.cuni.cz (cejka at praha1.ff.cuni.cz) Date: Tue, 18 Apr 95 13:33:20 +0200 Subject: keeep indecency alive! (fwd) Message-ID: <161227019158.23782.11713244505192618687.generated@prod2.harmonylists.io> Dear members of Indology, I do not know anything of what is said below, however this seems to be of quite universal importance, so please forgive me forwarding this which is of non-indological concern. Also apoligizes for any crossposting, which seems to be quite probable in this case. Jakub Cejka (I have nothing to do with this, I just received it from somewhere) > >>>=================BEGIN FORWARDED MESSAGE============ > >>>>From anomaly at MIT.EDU Mon Mar 6 16:13:40 1995 > >>>Received: from eos03a.eos.ncsu.edu by eos06a.eos.ncsu.edu > (8.6.9/ES13feb95) > >>> id QAA05408; Mon, 6 Mar 1995 16:13:40 -0500 > >>>Received: from MIT.EDU by eos03a.eos.ncsu.edu (8.6.9/ES13feb95) > >>> id QAA02930; Mon, 6 Mar 1995 16:13:40 -0500 > >>>Received: from W20-575-15.MIT.EDU by MIT.EDU with SMTP > >>> id AA24594; Mon, 6 Mar 95 16:13:36 EST > >>>Received: by w20-575-15.MIT.EDU (5.0/4.7) id AA06825; Mon, 6 Mar 1995 > >>>16:13:35 -0500 > >>>Message-Id: <9503062113.AA06825 at w20-575-15.MIT.EDU> > >>>To: dhyu at eos.ncsu.edu > >>>Cc: anomaly at MIT.EDU > >>>Subject: censorship bill > >>>Date: Mon, 06 Mar 1995 16:13:34 EST > >>>From: Jason K Johnson > >>>Content-Length: 4057 > > >>> > >>>Simply put, a couple of senators have proposed a particularly heinous > piece > >>>of > >>>legislation titled the "Communications Decency Act of 1995" (Senate Bill > S. > >>>314). Basically, the bill would subject all forms of electronic > >>>communication > >>>- -- From public Internet postings to your most private email -- to > >>>government > >>>censorship. The effects of the bill onto the online industry would be > >>>devastating -- most colleges and private companies (AOL, Compuserve, etc.) > >>>would probably have to shut down or greatly restrict access, since they > would > >>>be held criminally liable for the postings and email of private users. > >>> > >>>Obviously, this bill is designed to win votes for these senators among > those > >>>who are fearful of the internet and aren't big fans of freedom of speech > -- > >>>ie., those who are always trying to censor "pornography" and dirty books > and > >>>such. Given the political climate in this country, this bill might just > pass > >>>unless the computer community demonstrates its strength as a committed > >>>political force to be reckoned with. This, my friends, is why I have > filled > >>>your mailbox with this very long message. > >>> > >>>A petition, to be sent to Congress, the President, and the media, has > begun > >>>spreading through the Internet. It's easy to participate and be heard -- > to > >>>sign it, you simply follow the instructions below -- which boil down to > >>>sending > >>>a quick email message to a certain address. That's all it takes to let > your > >>>voice be heard. (You know, if the Internet makes democracy this accessible > to > >>>the average citizen, is it any wonder Congress wants to censor it?) > >>> > >>>Finally, PLEASE forward this message to all your friends online. The more > >>>people sign the petition, the more the government will get the message to > >>>back > >>>off the online community. We've been doing fine without censorship until > now > >>>- -- let's show them we don't plan on allowing them to start now. If you > >>>value > >>>your freedoms -- from your right to publicly post a message on a worldwide > >>>forum to your right to receive private email without the government > censoring > >>>it -- you need to take action NOW. It'll take fifteen minutes at the > most, a > >>>small sacrifice considering the issues at hand. Remember, the age of > >>>fighting > >>>for liberty with muskets and shells is most likely over; the time has come > >>>where the keyboard and the phone line will prove mightier than the sword > -- > >>>or > >>>the Senate, in this case. > >>> > >>>> Here's what you have to do to sign the petition: > >>>> > >>>> send an e-mail message to: S314-petition at netcom.com > >>>> the message (NOT the subject heading) should read as follows: > >>>> SIGNED > >>>> eg. SIGNED lsewell at leland.Stanford.EDU Laura Sewell YES > > -- cejka at praha1.ff.cuni.cz From hueckst at cc.UManitoba.CA Tue Apr 18 22:22:44 1995 From: hueckst at cc.UManitoba.CA (Robert A. Hueckstedt) Date: Tue, 18 Apr 95 17:22:44 -0500 Subject: ? kAka ce.s.tA Adi Message-ID: <161227019163.23782.10020105884106421740.generated@prod2.harmonylists.io> Fellow Indologists, I'm translating a work that quotes the first half of a Sanskrit shloka that is supposed to be well known but which I have been unable to locate. The first half is this: kAka ce.s.tA bako dhyAnam "svAna nidrA tathaiva ca Grateful for any help, Bob Hueckstedt Robert A. Hueckstedt, Associate Professor of Indic Languages Asian Studies Centre, 328 Fletcher Argue, University of Manitoba Winnipeg, Manitoba R3T 2N2 Canada email: hueckst at cc.umanitoba.ca fax 1 204-275-5781 phones 1 204-474-8964, 1 204-488-4797 From dom at uclblr.iisc.ernet.in Tue Apr 18 21:56:51 1995 From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk) Date: Tue, 18 Apr 95 21:56:51 +0000 Subject: suta-samhita Message-ID: <161227019162.23782.1867634615467311149.generated@prod2.harmonylists.io> There is a palm-leaf manuscript of the Suutasa.mhitaa in the Wellcome collection. It says that it is from the Skandapuraa.na. -- Bibliography: Aufrecht CC 1.731a; Winternitz 1.571. Dominik *********************** Leaving India on 25 April 1995 ******************* *********************** Reaching London 8th May 1995 ******************* Dr Dominik Wujastyk Email: d.wujastyk at ucl.ac.uk <------- N.B. please use this email address ^^^^^^^^^^^^^^^^^^^^^^^^^^^ Snailmail: Wellcome Institute, 183 Euston Road, London NW1 2BE, UK. Tel: +44 171 611 8467 FAX: +44 171 611 8545 From WITZEL at HUSC3.HARVARD.EDU Wed Apr 19 02:58:45 1995 From: WITZEL at HUSC3.HARVARD.EDU (WITZEL at HUSC3.HARVARD.EDU) Date: Tue, 18 Apr 95 22:58:45 -0400 Subject: NEW *electronic* VEDIC JOURNAL Message-ID: <161227019165.23782.12829616644026702355.generated@prod2.harmonylists.io> Friends and Colleagues, This is to inform you of the new ELECTRONIC JOURNAL OF VEDIC STUDIES, as had earlier been announced locally. We have tested the various technical procedures during the past few weeks, and today we have added a home page on WWW. The announcement, taken from WWW, follows below. Subscription is free and open to all. However, articles, news etc. submitted to the journal are subject to review before publication. Electronic Journal of Vedic Studies Editor-in-Chief: Michael Witzel Managing Editor: Enrica Garzilli Editorial Board: email: ejvs-list at husc.harvard.edu Vaidikanusandhanavaidyutapattrika --------------------------------- This journal is open to all bona fide scholars in Vedic Studies. It is monitored for style and content by the Editor-in-Chief. Our aim is to disseminate our work quickly. There is copyright but with automatic permission to publish anywhere else later on when the author wishes to do so. We include articles, abstracts, reviews, and news (such as on conferences, meetings, PhD projects of our students, etc.) We may consider a column of answers to comments on articles published in the journal, with final comment by the author (like the format used in Current Anthropology). The address is: EJVS-list at husc.harvard.edu To subscribe, send a message to: LISTPROC at HUSC.harvard.edu With this content : subscribe ejvs-list your-name e.g.: subscribe ejvs-list Joseph Green You will then receive a brief greeting and some more information. The home page on WWW is found at: http://131.175.62.190/~ejvslist So far it includes the home page description of the journal, a news page and links (underlined) for direct subscription. More details and news on the first issue to be announced soon. SVAAGATAM, sukhinas te panthaasas santu! Michael Witzel, Wales Professor of Sanskrit & Chair, Committee on South Asian Studies, Harvard University 53 Church Street, Cambridge MA 02138m USA phone 617 - 495 3295, 496 8570, fax 496 8571, email: witzel at husc3.harvard.edu From pclaus at s1.csuhayward.edu Wed Apr 19 12:29:15 1995 From: pclaus at s1.csuhayward.edu (pclaus at s1.csuhayward.edu) Date: Wed, 19 Apr 95 05:29:15 -0700 Subject: address request Message-ID: <161227019169.23782.17787915636015527083.generated@prod2.harmonylists.io> Does anyone know the address (email) of Alf Hiltebeitel? The address in the SAGopher gets returned undelived: beitel at gwis.circ.gwu.edu Peter J. Claus From pslvax!sadhu at UCSD.EDU Wed Apr 19 14:15:54 1995 From: pslvax!sadhu at UCSD.EDU (pslvax!sadhu at UCSD.EDU) Date: Wed, 19 Apr 95 07:15:54 -0700 Subject: Begining of Life----When? (fwd) Message-ID: <161227019175.23782.2493797196415301511.generated@prod2.harmonylists.io> / FROM: Xman , Apr 18 19:23 1995 | ABOUT: Begining of Life----When? (fwd) | | | Dear List searvers | | I would like some of your inputs and arguments on beginign of life. When | does the life begin? What do you think about abortion? Untill what time | abortion does not kill a live person? | | Any related responses welcom! | | Thank you for your time and thoughts, | please send answers to me personally, since I am not on the list | | Jay | jkantari at s1.csuhayward.edu | | | \ END: Xman Namaste Jay * All the universe is imbued with life, God is everywhere, in and through everything, and is the life of our life. * God has created our souls, and is constantly doing so. Some are new souls, others very old, but each soul has eternal life, and does not have to earn it. All are God's children, all are destined to know God. Our life began with God's creation of us, perhaps millions of years ago. * A soul reincarnates countless times in one human form after another, until all lessons of this planet have been learned, and the goal of moksha attained. * One of those lessons is the unversal law of karma, that as we act, so do we create the experiences that come to us. Therefore, love others, and be kind, and accept our burdens cheerfully, for they are the stuff of our own evolution. * As soon as it is conceived, with the first few cells a new human feutus is destined to be the container for a reincarnating soul. The soul's karma has dictated that it must be reborn at this time and place, to manifest the experiences it needs to continue its growth. Therefore, it is wrong under any circumstances to abort this feutus, for it is also the mother's karma to bear the child, which could be postponed (with ensuing difficulties) but never avoided. * There is one exception: to save the life of the mother, the feutus may be aborted, after every effort has been made to save the life of both. * Those who participate in abortion are themselves destined to be aborted. This is Saiva Siddhanta. aum aum sadhunathan nadesan From pslvax!sadhu at UCSD.EDU Wed Apr 19 14:42:52 1995 From: pslvax!sadhu at UCSD.EDU (pslvax!sadhu at UCSD.EDU) Date: Wed, 19 Apr 95 07:42:52 -0700 Subject: Mahabharata Message-ID: <161227019177.23782.8527342913140222600.generated@prod2.harmonylists.io> / FROM: Max Nihom , Apr 19 15:14 1995 | ABOUT: Mahabharata | | Evidently, the complete critical edition of the Mahabharata is available | from a site somewhere in Japan. Might someone help me to the site address? | Thank you, | | Max Nihom | | | \ END: Max Nihom i think it *might* also be available on the alt.hindu www server. From magier at columbia.edu Wed Apr 19 12:56:27 1995 From: magier at columbia.edu (David Magier) Date: Wed, 19 Apr 95 08:56:27 -0400 Subject: address request Message-ID: <161227019170.23782.11835236707542997599.generated@prod2.harmonylists.io> > Does anyone know the address (email) of Alf Hiltebeitel? The > address in the SAGopher gets returned undelived... I've double-checked it: His address is beitel at gwis2.circ.gwu.edu (alternative address is BEITEL at gwuvm.gwu.edu). I'll update the SAGopher entry immediately. Thanks for pointing this out. David Magier From Max.Nihom at oeaw.ac.at Wed Apr 19 14:02:40 1995 From: Max.Nihom at oeaw.ac.at (Max.Nihom at oeaw.ac.at) Date: Wed, 19 Apr 95 16:02:40 +0200 Subject: Mahabharata Message-ID: <161227019172.23782.4197787278874964662.generated@prod2.harmonylists.io> Evidently, the complete critical edition of the Mahabharata is available from a site somewhere in Japan. Might someone help me to the site address? Thank you, Max Nihom From PHIEF at LURE.LATROBE.EDU.AU Wed Apr 19 06:42:20 1995 From: PHIEF at LURE.LATROBE.EDU.AU (PHIEF at LURE.LATROBE.EDU.AU) Date: Wed, 19 Apr 95 16:42:20 +1000 Subject: Ravigupta Message-ID: <161227019167.23782.15133642190492778891.generated@prod2.harmonylists.io> Dear Friends and Colleagues, Does anyone know who translated Ravigupta's Pramaa.navaarttikavrtti(naama) (Nyi ma sbas pa, Tsad ma rnam 'grel gyi 'grel pa zhes bya ba) Derge Tokyo 4224 = Taipei 4229, into Tibetan, or at least when? I will be very grateful for any information. Eli Franco phief at lure.latrobe.edu.au From pauwels at clus1.ulcc.ac.uk Wed Apr 19 17:08:04 1995 From: pauwels at clus1.ulcc.ac.uk (Heidi Pauwels) Date: Wed, 19 Apr 95 17:08:04 +0000 Subject: temporary lectureship indian history at SOAS Message-ID: <161227019178.23782.2023004047320164551.generated@prod2.harmonylists.io> Applications are invited for a two-year Temporary Lectureship in the Early Hist\ ory of India. The person appointed will be required to teach undergraduate and \ masters courses on the history of India before 1200, and to assist with other r\ egional history teaching. applicants should have completed or be about to compl\ ete a PhD on a relevant topic; teaching experience would be an asset. The appointments will date from 1st September 1995. They will be made on the Le\ cturer A or B scale. depending upon qualifications and experience, plus London \ Allowance. Membership of USS will be available. Application forms and further particulars can be obtained from the Personnel Of\ fice, SOAS, Thornhaugh St., Russell Sq., London WC1H 0XG (tel 0171 323 6189 bet\ ween 10.30 am-2 pm). Overseas candidates may apply directly by letter, and all applications should b\ e supported by a full C.V. and the names, addresses, fax and telephone numbers \ of three referees. Closing date: Friday, 28th April 1995. SOAS is an equal opportunities employer. From magier at columbia.edu Thu Apr 20 00:05:57 1995 From: magier at columbia.edu (David Magier) Date: Wed, 19 Apr 95 20:05:57 -0400 Subject: Mahabharata Message-ID: <161227019183.23782.5083258706024386753.generated@prod2.harmonylists.io> > Evidently, the complete critical edition of the Mahabharata is available > from a site somewhere in Japan. Might someone help me to the site address? The Mahabharata and Ramayana texts are at this ftp site: ccftp.kyoto-su.ac.jp in directory pub/doc/sanskrit/ You may also access the same files through The South Asia Gopher, using this URL (note artifical wrapping of long line in URL): gopher://gopher.cc.columbia.edu:71/11/clioplus/scholarly/SouthAsia/Texts/ Archives/TOKUNAGA David Magier From dplukker at inter.nl.net Wed Apr 19 20:45:52 1995 From: dplukker at inter.nl.net (dplukker at inter.nl.net) Date: Wed, 19 Apr 95 22:45:52 +0200 Subject: Mahabharata (e-text) Message-ID: <161227019180.23782.17158940708688444735.generated@prod2.harmonylists.io> >Evidently, the complete critical edition of the Mahabharata is available >from a site somewhere in Japan. Might someone help me to the site address? > Thank you, > > Max Nihom > > The digitalized Mahabharata (and Ramayana) by Prof. Muneo Tokunaga have been put at the ftp site of the Kyoto Sanggyo Univ. by Prof. Michio Yano. I do not know the precise ftp address, but you might send an e-mail to: yano at cc.kyoto-su.ac.jp Dick Plukker (India Institute, Amsterdam) From dom at uclblr.iisc.ernet.in Thu Apr 20 09:32:19 1995 From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk) Date: Thu, 20 Apr 95 09:32:19 +0000 Subject: Begining of Life----When? (fwd) Message-ID: <161227019184.23782.18423486625710917247.generated@prod2.harmonylists.io> The question of abortion is very important indeed, but it is not per se an indological topic. If you wish to bring Indian texts, or other Indian historical sources to bear on this topic, showing some relevance of indological studies to the question (and there are some), then that would be a suitable topic for this forum. Otherwise, please carry on the discussion privately, not on INDOLOGY. Thank you. Sadhunathan Nadesan said: > ... [anti-abortion opinion] > This is Saiva Siddhanta. > > aum aum Please document such a claim with references to indological texts, inscriptions, paintings, or other recognized historical sources. As it stands it is a personal statement which is offensive to many people. Lacking any scholarly background, it is an unsuitable posting for INDOLOGY. Dominik From RQ021RE%TCUAMUS.BITNET at cmsa.Berkeley.EDU Thu Apr 20 14:40:32 1995 From: RQ021RE%TCUAMUS.BITNET at cmsa.Berkeley.EDU (Andrew Fort) Date: Thu, 20 Apr 95 09:40:32 -0500 Subject: suutasamhitaa Message-ID: <161227019188.23782.10438108844128670120.generated@prod2.harmonylists.io> A big thank you to all those who responded about the suutasamhitaa. Reminded me of the great value of a list like INDOLOGY. Andrew O. Fort, Religion Dept. A.FORT at TCU.EDU Texas Christian University Fort Worth TX 76129 From magier at columbia.edu Thu Apr 20 19:16:28 1995 From: magier at columbia.edu (David Magier) Date: Thu, 20 Apr 95 15:16:28 -0400 Subject: Sanskrit fonts Message-ID: <161227019192.23782.4368339073649992750.generated@prod2.harmonylists.io> Mario Eduardo Viaro asked about Indic language computer fonts. I suggest you look at the constantly-updated listing of such fonts which is available within the Inventory of Language Materials (ILM) under TEACHING RESOURCES within The South Asia Gopher. The URL for direct access to the fonts listing within ILM is: gopher://gopher.cc.columbia.edu:71/00/clioplus/scholarly/SouthAsia/ Teaching/ILM/fonts.ilm ((Note articifial wrapping of the long-line of the URL above)). Let me know if you desire specific directions for connecting to The South Asia Gopher. David Magier magier at columbia.edu From maeviaro at cat.cce.usp.br Thu Apr 20 18:49:25 1995 From: maeviaro at cat.cce.usp.br (Mario Eduardo Viaro) Date: Thu, 20 Apr 95 15:49:25 -0300 Subject: Sanskrit fonts Message-ID: <161227019190.23782.2857196203907020770.generated@prod2.harmonylists.io> Does anyone know if there are fonts avaliable in Devanagari, Bengali, Panjabi, Tamil, Telugu, Khmer and so on for Word for Windows? For TeX I know there is this site: ftp ftp.shsu.edu cd tex-archive/fonts/devnag Thank you a lot Mario maeviaro at cat.cce.usp.br From magier at columbia.edu Thu Apr 20 20:08:19 1995 From: magier at columbia.edu (David Magier) Date: Thu, 20 Apr 95 16:08:19 -0400 Subject: Madison Conf. Announcement & CFP Message-ID: <161227019195.23782.7999691607511907222.generated@prod2.harmonylists.io> I was asked to forward this announcement to your mailing list from the Events Calendar of The South Asia Gopher. Please contact event organizers directly for any further info. David Magier ----------------------------------------------------------------------- The 24th Annual Conference on South Asia October 20, 21, 22 Lowell Hall 610 Langdon Street University ofWisconsin Madison, WI sponsored by: Center for South Asia 1256 Van Hise Hall 1220 Linden Drive University of Wisconsin Madison, Wisconsin 53706 phone: 608-262-4884 fax: 608-265-3062 email: sasianctr at macc.wisc.edu -=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= Annual Conference on South Asia Proposal Form PRE-REGISTRATION REQUIRED WITH PROPOSALS Center for South Asia, University of Wisconsin-Madison 1256 Van Hise Hall, 1220 Linden Drive Madison, WI 53706 Phone: (608)262-4884, FAX: (608)265-3062 e-mail: SASIANCTR at macc.wisc.edu Panel Title Or, Single Paper Title (fill out information for panelist 1 only) Organizer Affiliation Address City State Zip Phone Chairperson Affiliation Address City State Zip Phone Panelist 1 Paper Title Affiliation Address City State Zip Phone Panelist 2 Paper Title Affiliation Address City State Zip Phone Panelist 3 Paper Title Affiliation Address City State Zip Phone Panelist 4 Paper Title Affiliation Address City State Zip Phone Discussant Affiliation Address City State Zip Phone PANEL ABSTRACT - Below include a brief abstract of the panel (150-200 words) and attach separate abstracts for the papers proposed for the panel (required for consideration). SINGLE PAPER ABSTRACT - Below include a brief abstract, 150-200 words (required for consideration). (Abstracts are published in booklet form. Camera ready copy must be submitted in the equivalent of CGTimes 12 point font.) Note: New this year! Poster sessions may also be proposed. One hour will be allowed. Please provide a complete description below to make a proposal. DEADLINE FOR SUBMISSION OF PROPOSALS WITH ABSTRACTS AND PRE-REGISTRATION IS MAY 15 _____________________________________________________ REGISTRATION FORM 24TH ANNUAL CONFERENCE ON SOUTH ASIA OCTOBER 20, 21, 22, 1995 Name: Affiliation: Mailing Address: Phone at Work: at home: Regular Pre-Registration $50.00 (prior to October 1) Regular Registration $55.00 (after October 1) Student Pre-Registration $15.00 (prior to October 1) Student Regular Regisration $20.00 (after October 1) All-Conference Dinner, Friday, October 20 Vegetarian Dinner $12.00 Non-Vegetarian Dinner $15.00 All-Conference Luncheon, Saturday, October 21 Vegetarian and Non-Vegetarian Entrees Served $10.00 Total Enclosed $ Make checks payable to: University of Wisconsin-Extension Mail forms to:Center for South Asia, UW-Madison, 1220 Linden Drive, Room 1256, Madison, WI 53706 ____________________________________________________________________________ ANNUAL CONFERENCE ON SOUTH ASIA AUDIO-VISUAL EQUIPMENT REQUEST FORM Name Paper Title Panel Title (if appropriate) Panel Time and room (for office use only) _____ Carousel Slide Projector(s) _____ Additional Slide Trays _____ Cassette Tape Player(s) _____ Microphone _____ VHS Monitor and Player _____ Overhead Projector and Pen _____ Other, please describe Computer Equipment Requests The Wisconsin Center is equipped to handle most computer needs. Please note that there are additonal costs for the rental of this type of equipment which the Conference may not be able to support. Upon acceptance notification please contact the Center Office (608/262-4884) to discuss the type of equipment you will need and to negotiate payment for such rentals. Thank you. From magier at columbia.edu Thu Apr 20 20:59:31 1995 From: magier at columbia.edu (David Magier) Date: Thu, 20 Apr 95 16:59:31 -0400 Subject: Gender & Vedic Tradition Message-ID: <161227019197.23782.13539334462110566708.generated@prod2.harmonylists.io> I was asked to forward this event announcement to your mailing list from the Events Calendar section of The South Asia Gopher. Please contact event organizers directly for any further information. David Magier ----------------------------------- Dharam Hinduja Indic Research Center at Columbia University is sponsoring: "Gender and the Vedic Tradition" Second Annual Meeting of the Working Group on Gender and the Vedic Tradition Thursday, April 27, 1995, 7:30 pm 1134 International Affairs Building 420 West 118th Street Columbia University, New York City, NY, USA Friday, April 28, 1995, 9:00 am - 9:00 pm North and South Towers Sulzberger Hall, 17th floor Barnard College, New York City, NY, USA Detailed Schedule THURSDAY, APRIL 27, 1995, 7:30 pm Prof. Laurie L. Patton, Bard College Reading Canon, Reading Women: Issues in Gender and Vedic Authority FRIDAY, APRIL 28, 1995, 9:00 am - 9:00 pm PRESENTATIONS 9:00 am - 12:30 pm Prof. Stephanie Jamison, Harvard University Autonomy, Gift-Giving, and WomenUs Religious Roles in Ancient India Prof. Ellison B. Findly, Trinity College Women and the Practice of Giving: The House Mistress at the Door as a Vedic and Buddhist Paradigm BREAK 11:00-11:30 am Prof. Mary McGee, Vassar College Ritual Rights: The Gender Implications of Adhikara in Hindu Traditions LUNCH 12:45 - 1:45 pm SHORTER PAPERS 2:00-5:30 pm Prof. Vasudha Narayanan, University of Florida Casting Light on the Sounds of the Tamil Veda: Tirukkoneri DasyaiUs "Garland of Words" Prof. Katherine Young, McGill University Can Women Recite Mantras?: Tracing the Debate in the Sri Vaisnava Tradition BREAK 3:30 - 4:00 pm Prof. Nancy A. Falk, Western Michigan Univ. Men, Women and the Problem of Authority in 19th Century Hindu Movements Prof. Ann Gold, Syracuse University The "Subtle Veda" and Other Celebrations of WomenUs Counterpoint Authority: A Preliminary View from the Village DINNER AND EVENING PROGRAM 6:00-9:00 pm Mallika Sarabhai, Battery Dance Company A Performance of Indian Dance SPACE PERMITTING, YOU ARE WELCOME TO ATTEND. PLEASE CALL NANCY BRAXTON, COORDINATOR, DHIRC, FOR AVAILABILITY. ======================= DHIRC Working Group on Gender and the Vedic Tradition The perspective of this working group is that close, textual or ethnographic analyses of women in the Hindu tradition are not incompatible with theoretical sophistication in gender studies. In a series of annual meetings, these emphases are joined. Our focus is fourfold: gender and ritual in Vedic tradition; gender and mythology in Vedic tradition; gender and Vedic authority in the era of Hindu reform; and gender and Vedic authority in postcolonial India. Research topics include gender issues in: the Vedic tradition itself; texts and practices influenced by that tradition; and questions of Vedic authority in recent history and politics, in both colonial and contemporary India. The first annual meeting was held in April 1994. This year we will develop themes which were identified during these initial presentations and discussions. Following this yearUs meeting, we will collect selected papers into an edited volume, te ntatively titled Gender and Vedic Authority. The Working Group on Gender and the Vedic Tradition consists of: Laurie L. Patton Chair Bard College Ellison Banks Findly Julia Leslie Trinity College University of London Stephanie Jamison Mary McGee Harvard University Vassar College 1995 Participants Nancy A. Falk Vasudha Narayanan Western Michigan Univ. University of Florida Ann Gold Katherine Young Syracuse University McGill University ======================= About DHIRC The Dharam Hinduja Indic Research Center (DHIRC) was established within the Department of Religion at Columbia University in May 1994 with three primary goals: (a) promoting research on Indic traditions; (b) addressing practical problems of the modern world, including science, medicine, and gender issues; and (c) advancing the causes of tolerance and interreligious understanding. Much of DHIRCUs research work is undertaken by its five working groups, which draw together scholars with shared concerns in: *Gender and the Vedic Tradition *Science and the Vedic Tradition *Research in Ayurveda *Vedanta and Conflict Resolution *The Relevance of the Veda For further information regarding the working group on Gender and the Vedic Tradition, please contact Prof. Laurie Patton, (914) 758-6822, ext. 384, fax (914) 758-9654, patton at bard.edu. For further information on DHIRC, please contact: Nancy E. Braxton, Coordinator: Dharam Hinduja Indic Research Center Columbia University 1102 International Affairs Building New York NY 10027 tel. 212-854-5300 fax. 212-854-2802 dhirc at columbia.edu From pbilmo at deakin.edu.au Thu Apr 20 08:47:32 1995 From: pbilmo at deakin.edu.au (purushottama bilimoria) Date: Thu, 20 Apr 95 18:47:32 +1000 Subject: Voice of India postings Message-ID: <161227019186.23782.13283680351629897990.generated@prod2.harmonylists.io> None. On Sun, 16 Apr 1995, Aditya, The Hindu Skeptic wrote: > Many of you who requested may have received a rather voluminous thesis by > some one named Elst. > I would like to know if any of you had ever heard his name before and > what are his credentials and background to write such a tome. > > ************************************************************************* > Aditya Mishra | The opinions expressed herein are absolutely * > Phone/FAX 305-746-0442 | not immutable and might have already changed * > Internet: aditya at gate.net| by time you read them due to the new evidence* > Prodigy: TVDS96A | or data that has come to my attention. * > ************************************************************************* > > > > > From ECL6TAM at lucs-01.novell.leeds.ac.uk Fri Apr 21 09:48:06 1995 From: ECL6TAM at lucs-01.novell.leeds.ac.uk (Alec McAllister) Date: Fri, 21 Apr 95 09:48:06 +0000 Subject: Sanskrit fonts Message-ID: <161227019202.23782.2027981360201033331.generated@prod2.harmonylists.io> >Does anyone know if there are fonts avaliable in Devanagari, Bengali, >Panjabi, Tamil, Telugu, Khmer and so on for Word for Windows? >Mario > >maeviaro at cat.cce.usp.br There is a freeware TrueType font for Tamil. It is called Palladam and is available from CICA and mirror-sites, as well as other archives. To find the nearest one to you, do an Archie search using "palla" as the search-word. There used to be a very nice Devanagari font on the WWW Nepali homepage, but I pointed out that it was copyright (which the keeper of the page did not know) and he promptly and correctly withdrew it. He is making efforts to provide a replacement, so it is worth checking that page from time to time. My Hindu and Bengali colleagues keep harrassing me to produce shareware Devanagari fonts, but I can't persuade my boss to let me schedule the time. Can anyone lend me a gun? :-) Alec. .. Alec McAllister Arts Computing Development Officer Computing Service University of Leeds LS2 9JT United Kingdom tel 0532 333573 From PA114508 at UTKVM1.UTK.EDU Fri Apr 21 16:07:28 1995 From: PA114508 at UTKVM1.UTK.EDU (James L. Fitzgerald) Date: Fri, 21 Apr 95 16:07:28 +0000 Subject: 'Burning Glasses' in Ancient India? Message-ID: <161227019204.23782.5947682853187272185.generated@prod2.harmonylists.io> Can those of you familiar with the history of technology in South Asia (OPTICS in particular) help out with MBh 12.308.125? Can this couplet be referring to the existence of a 'burning glass?' i.e., a lens used to start a fire? The couplet reads: yathaadityaan maNez caiva viirudbhyaz caiva paavakah/ bhavaty evam samudayaat kalaanaam api jantavah//MBh 12.308.125// The context is that of an adhyaatma teaching arguing that persons are composed of 30 components (kalaas) (components which exist in successions of discrete states across time), and the most contextually consistent way to translate this couplet would be something like this: "People come from the combination of their components just as fire comes from the combination of the sun, a crystal, and some twigs (tinder)." Is anything known about the use or non-use of lenses in ancient India that confirms or precludes this way of reading the first verse of this couplet? Other interpretations: The first verse of the couplet is more economically construed as saying that fire (generic fire, i.e., including light) comes from the sun, from gemstones (gleams and sparkles), and out of plants, e.g., wood, but this construction of the verse seems to render the simile pointless in the context. Deussen & Strauss construe the verse in this way, grammatically, but they interject (inappropriately, I think, for the half of the couplet referring to fire) that these entities are "ganz verschieden" from the fire arising from them, as the 30 components are "ganz verschieden" from the beings that arise from them. NiilakaNTha preserves the theme of the context by plausibly postulating that aaditya, maNi, and viirudh each refer to a composite process: the sun producing fire with the suuryakaanta; "maNer lohasambhandhaat," "from the contact of flint with iron" (Ganguli-Roy); and of course from wood by the twirling of the araNis. Edgerton, unfortunately, picked up with 126 in this passage (Beginnings of Ind. Phil., p. 331). Any thoughts or information would be most welcome. Thanks in advance. Jim Fitzgerald  ============================================================ ============================================================ James L. Fitzgerald Home 8708 Kingsridge Dr. Dept of Religious Studies Knoxville, TN 37923 University of Tennessee 615-539-2881 Knoxville, TN 37996-0450 email:pa114508 at utkvm1.utk.edu Phone: 615-974-2467 Fax 615-974-0965 ============================================================ ============================================================  From mmdesh at umich.edu Fri Apr 21 20:56:44 1995 From: mmdesh at umich.edu (Madhav Deshpande) Date: Fri, 21 Apr 95 16:56:44 -0400 Subject: 'Burning Glasses' in Ancient India? Message-ID: <161227019206.23782.12698550302526946845.generated@prod2.harmonylists.io> You may look up references to the 'suuryakaanta' and 'candrakaanta' 'maNi's. The first one is supposed to emmit fire when in contact with the rays of the sun, and the second is supposed to exude some sort of liquid when touched by the moon-rays. The 'suuryakaanta' may be a naturally formed lens used to start a fire. Madhav Deshpande On Fri, 21 Apr 1995, James L. Fitzgerald wrote: > Can those of you familiar with the history of technology in South > Asia (OPTICS in particular) help out with MBh 12.308.125? Can > this couplet be referring to the existence of a 'burning glass?' > i.e., a lens used to start a fire? > > The couplet reads: > yathaadityaan maNez caiva viirudbhyaz caiva paavakah/ > bhavaty evam samudayaat kalaanaam api jantavah//MBh 12.308.125// > > The context is that of an adhyaatma teaching arguing that persons > are composed of 30 components (kalaas) (components which exist in > successions of discrete states across time), and the most > contextually consistent way to translate this couplet would be > something like this: > > "People come from the combination of their components just as > fire comes from the combination of the sun, a crystal, and some > twigs (tinder)." > > Is anything known about the use or non-use of lenses in ancient > India that confirms or precludes this way of reading the first > verse of this couplet? > > Other interpretations: The first verse of the couplet is more > economically construed as saying that fire (generic fire, i.e., > including light) comes from the sun, from gemstones (gleams and > sparkles), and out of plants, e.g., wood, but this construction > of the verse seems to render the simile pointless in the > context. Deussen & Strauss construe the verse in this way, > grammatically, but they interject (inappropriately, I think, for > the half of the couplet referring to fire) that these entities > are "ganz verschieden" from the fire arising from them, as the 30 > components are "ganz verschieden" from the beings that arise from > them. NiilakaNTha preserves the theme of the context by > plausibly postulating that aaditya, maNi, and viirudh each refer > to a composite process: the sun producing fire with the > suuryakaanta; "maNer lohasambhandhaat," "from the contact of > flint with iron" (Ganguli-Roy); and of course from wood by the > twirling of the araNis. Edgerton, unfortunately, picked up with 126 > in this passage (Beginnings of Ind. Phil., p. 331). > > Any thoughts or information would be most welcome. Thanks in > advance. Jim Fitzgerald >  > > ============================================================ > ============================================================ > James L. Fitzgerald Home 8708 Kingsridge Dr. > Dept of Religious Studies Knoxville, TN 37923 > University of Tennessee 615-539-2881 > Knoxville, TN 37996-0450 email:pa114508 at utkvm1.utk.edu > Phone: 615-974-2467 Fax 615-974-0965 > ============================================================ > ============================================================ >  > > From hshah at ccmail.muller.com Fri Apr 21 22:09:27 1995 From: hshah at ccmail.muller.com (hshah at ccmail.muller.com) Date: Fri, 21 Apr 95 17:09:27 -0500 Subject: Question about Hanumaji . Message-ID: <161227019209.23782.5970593701837073072.generated@prod2.harmonylists.io> Last Friday night I went to this Hanuman Mandir in Long Island for Hanuman Jayanti celebrations. It was fun. But, I was sort of shocked looking at the happenings in this temple. It brought up a lot of questions in my mind. Maybe someone could address them. Hanumaji was a Brahamachari. Are women allowed to touch his idol ? Are women allowed to do his aarti ? I have never seen this happening in India. Are people in India just too orthodox ? or Are people in this temple more liberal ? This temple is run by a women, who is a expert astrologer. Throughout her speech she referred to Hanumanji as Baba. Have you ever heard that before ? I will greatly appreciate if someone could shed some light on this subject. From A.Burton at student.anu.edu.au Fri Apr 21 08:22:44 1995 From: A.Burton at student.anu.edu.au (A.Burton at student.anu.edu.au) Date: Fri, 21 Apr 95 18:22:44 +1000 Subject: font bugs Message-ID: <161227019199.23782.18091906759359033563.generated@prod2.harmonylists.io> I have been using a font called Laser Hindi for Windows in WordPerfect6.0a. It looks good on the screen and prints perfectly on a dot matrix printer (Fujitsu); however on an Apple Laser Printer the vowel maatras play up very annoyingly. The devanaagarii looks fantastic but whenever there are two matras attached to a particular consonant (e.g. a nasalised e, ai, u, or uu) I get strange results. One or both of the matras just doesn't print. Can I try to fix this, or is this an incurable disease? (I am finding this out after having written a major part of my thesis in this font) Adrian Burton From WITZEL at HUSC3.HARVARD.EDU Fri Apr 21 23:04:02 1995 From: WITZEL at HUSC3.HARVARD.EDU (WITZEL at HUSC3.HARVARD.EDU) Date: Fri, 21 Apr 95 19:04:02 -0400 Subject: 'Burning Glasses' in Ancient India? Message-ID: <161227019211.23782.4731270840466145524.generated@prod2.harmonylists.io> This interesting topic of the little studied *ratna* lore has been treated at length by Wilhelm Rau in his Academy paper: "Die Brennlinse im alten Indien" [The burning glass in Old India"], Akademie der Wissenschaften und der Literatur, Mainz, Abhandlungen der Geistes- und sozialwissenschaftlichen Klasse, Jahrgang 1982, Nr. 10, Wiesbaden:Steiner 1983, [pp. 26] He traces its use in India to the times before our era. M.W. ------- Michael Witzel, Wales Professor of Sanskrit & Chair, Committee on South Asian Studies, Department of Sanskrit and Indian Studies Harvard University 53 Church Street, Cambridge MA 02138 USA phone 617 - 495 3295, 496 8570, fax 496 8571, email: witzel at husc3.harvard.edu From daudali at uclink3.berkeley.edu Sat Apr 22 05:23:54 1995 From: daudali at uclink3.berkeley.edu (Daud R. Ali) Date: Fri, 21 Apr 95 22:23:54 -0700 Subject: 'Burning Glasses' in Ancient India? Message-ID: <161227019215.23782.1317916003196404475.generated@prod2.harmonylists.io> If I recall, there is some gem lore included in the 12th c. treatise from the Calukya kingdom, the Manasollasa, which is no doubt included in Wilhelm Rau's study. Daud From daudali at uclink3.berkeley.edu Sat Apr 22 08:31:04 1995 From: daudali at uclink3.berkeley.edu (Daud R. Ali) Date: Sat, 22 Apr 95 01:31:04 -0700 Subject: address query Message-ID: <161227019219.23782.10938764772948973244.generated@prod2.harmonylists.io> Does anybody know the e-mail address of Jim Hietzman, scholar of medieval south India? You can respond to my personal address. Thanks. Daud Ali From dom at uclblr.iisc.ernet.in Sat Apr 22 08:09:11 1995 From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk) Date: Sat, 22 Apr 95 08:09:11 +0000 Subject: Incommunicado Message-ID: <161227019213.23782.4803958125091252731.generated@prod2.harmonylists.io> I shall be off the net from today until May 8th or 9th. At that time, I shall resume using my UK email address . Please do not use my Indian email address after today. Many thanks, Dominik -- Dr Dominik Wujastyk, Wellcome Institute for the History of Medicine, Tel: +44 171 611 8467 183 Euston Road, FAX: +44 171 611 8545 London NW1 2BE, UK. Email: d.wujastyk at ucl.ac.uk From vidya at cco.caltech.edu Sat Apr 22 20:08:43 1995 From: vidya at cco.caltech.edu (vidya at cco.caltech.edu) Date: Sat, 22 Apr 95 13:08:43 -0700 Subject: 'Burning Glasses' in Ancient India, another question Message-ID: <161227019223.23782.3375614792310617164.generated@prod2.harmonylists.io> > Is anybody aware of textual evidence which would suggest that > Indian authors of epistemological texts (in the first millenium A.D. or > earlier) knew of the existence of such artificial devices, > which would interfere with perception? Many advaita works utilize a stock metaphor of a sphaTika crystal appearing colored because of being viewed through a colored gem. By itself the sphaTika is clear, but falsely attributing the color of the other gemstone to it, is described as an error of perception. I am not aware if the example is used by Sankara or sureSvara, however. S. Vidyasankar From kellner at ue.ipc.hiroshima-u.ac.jp Sat Apr 22 14:44:20 1995 From: kellner at ue.ipc.hiroshima-u.ac.jp (kellner at ue.ipc.hiroshima-u.ac.jp) Date: Sat, 22 Apr 95 14:44:20 +0000 Subject: 'Burning Glasses' in Ancient India, another question Message-ID: <161227019217.23782.6298575230596165544.generated@prod2.harmonylists.io> In article WITZEL at HUSC3.HARVARD.EDU writes: >> This interesting topic of the little studied *ratna* lore has been >> treated at length by Wilhelm Rau in his Academy paper: >> >> "Die Brennlinse im alten Indien" [The burning glass in Old India"], >> Akademie der Wissenschaften und der Literatur, Mainz, Abhandlungen der >> Geistes- und sozialwissenschaftlichen Klasse, Jahrgang 1982, Nr. 10, >> Wiesbaden:Steiner 1983, [pp. 26] >> >> He traces its use in India to the times before our era. >> A side-question to the original query - I remember a colleague of mine once speculating about whether Indian authors of epistemological texts (dharmakiirti, in particular) were aware of burning glasses, lenses or other, similar man-made devices which would influence perception. The main question was related to perceptual errors, for explanation of perceptual errors would probably differ if they had to take into account artificial devices which alter perception (is what I see through a magnifying glass real?). Rau's book is not accessible to me at the moment, and I suspect that he would not deal with the relation between "scientific invention" and epistemological theory anyway. So, the question - Is anybody aware of textual evidence which would suggest that Indian authors of epistemological texts (in the first millenium A.D. or earlier) knew of the existence of such artificial devices, which would interfere with perception? Birgit Kellner Institute for Indian Philosophy University of Hiroshima From a018967t at bcfreenet.seflin.lib.fl.us Sat Apr 22 19:32:42 1995 From: a018967t at bcfreenet.seflin.lib.fl.us (Aditya, The Hindu Skeptic) Date: Sat, 22 Apr 95 15:32:42 -0400 Subject: Question about Hanumaji . Message-ID: <161227019221.23782.10487202497853255098.generated@prod2.harmonylists.io> On Fri, 21 Apr 1995 hshah at ccmail.muller.com wrote: > Last Friday night I went to this Hanuman Mandir in Long Island for > Hanuman Jayanti celebrations. It was fun. But, I was sort of shocked > looking at the happenings in this temple. It brought up a lot of > questions in my mind. Maybe someone could address them. > > Hanumaji was a Brahamachari. Are women allowed to touch his idol ? > Are women allowed to do his aarti ? > I have never seen this happening in India. Are people in India just > too orthodox ? or Are people in this temple more liberal ? > > This temple is run by a women, who is a expert astrologer. Throughout > her speech she referred to Hanumanji as Baba. Have you ever heard that > before ? > > I will greatly appreciate if someone could shed some light on this > subject. It looks to me that this subject belongs to alt.hinduism more than this list. As regrads the subject matter, it a matter of personal belief and practice. There is nothing to prevent anyone from worshiping any idol. Mythologically speaking, I have seen pictures of Hanuman carrying Sita on his shoulders, therefore there is no taboo against touch by women. If Hanuman can touch Sita innocently, other women should be allowed to touch him without any danger to his Brahmcharya. BTW: How do you decide who is an _EXPERT_ astrologer since all the astrology is bogus and has no validity anyway? From PA114508 at UTKVM1.UTK.EDU Sat Apr 22 20:04:30 1995 From: PA114508 at UTKVM1.UTK.EDU (James L. Fitzgerald) Date: Sat, 22 Apr 95 20:04:30 +0000 Subject: Burning Glasses in Ancient India Message-ID: <161227019227.23782.9862705381465584722.generated@prod2.harmonylists.io> A hearty 'Thank you' to all who have responded to my request for information on burning glasses in ancient India. Professor Witzel's reference to the Rau piece looks especially promising. I believe I missed some postings in response to my post, for my host computer went down for 24 hours shortly after I sent the item and the item itself never came to me. I am going to have to search out the command to recover the missing posts from the list-server archive. If you sent me a personal response and do not hear from me in the next day or two, could I ask you please to retransmit it? Thanks, Jim Fitzgerald ============================================================ ============================================================ James L. Fitzgerald Home 8708 Kingsridge Dr. Dept of Religious Studies Knoxville, TN 37923 University of Tennessee 615-539-2881 Knoxville, TN 37996-0450 email:pa114508 at utkvm1.utk.edu Phone: 615-974-2467 Fax 615-974-0965 ============================================================ ============================================================  From magier at columbia.edu Sun Apr 23 11:45:35 1995 From: magier at columbia.edu (David Magier) Date: Sun, 23 Apr 95 07:45:35 -0400 Subject: Harvard Conf. postponed Message-ID: <161227019225.23782.7472942992993620580.generated@prod2.harmonylists.io> FYI. Enrica Garzilli asked me to forward this information. David Magier ========================== Date: Thu, 20 Apr 1995 23:21:29 -0400 (EDT) From: Enrica Garzilli Subject: Conference The Symposium on Hindu and Muslim Law planned here at Harvard (Sanskrit & Indian Studies Dept.) for the 5th of May 1995 has been postponed (perhaps it will be held in the next Fall)? In fact some unexpected events has interfered with that. From kellner at ue.ipc.hiroshima-u.ac.jp Mon Apr 24 02:14:18 1995 From: kellner at ue.ipc.hiroshima-u.ac.jp (kellner at ue.ipc.hiroshima-u.ac.jp) Date: Mon, 24 Apr 95 02:14:18 +0000 Subject: 'Burning Glasses' in Ancient India, another question Message-ID: <161227019229.23782.968067732123521330.generated@prod2.harmonylists.io> In article <199504222008.NAA23661 at piccolo.cco.caltech.edu> vidya at cco.caltech.edu writes: >> Many advaita works utilize a stock metaphor of a sphaTika crystal appearing >> colored because of being viewed through a colored gem. By itself the sphaTika >> is clear, but falsely attributing the color of the other gemstone to it, is >> described as an error of perception. I am not aware if the example is used by >> Sankara or sureSvara, however. >> Could you give some sources for such examples, please ? Birgit Kellner Institute for Indian Philosophy University of Hiroshima From R.W.Perrett at massey.ac.nz Mon Apr 24 03:47:40 1995 From: R.W.Perrett at massey.ac.nz (R.W.Perrett at massey.ac.nz) Date: Mon, 24 Apr 95 03:47:40 +0000 Subject: 'Burning Glasses' in Ancient India, another question Message-ID: <161227019231.23782.8772697804561707855.generated@prod2.harmonylists.io> The model of a clear crystal or jewel that reflects something coloured (e.g. a red flower) is widely used in Advaitin texts to illustrate various theses of the school, including the crucial epistemological notion of superimposition (adhyasa). It appears not only in late Advaitin epistemological textbooks like the Vedantaparibhasa (I.116-117, Suryanarayana Sasri's edition), but also in early Advaita. This includes Sankara himself: Upad.I.7.4, I,17,16, I,18,122 (Mayeda's ed.); BSBh I,3,19, III,2,11; BUBh IV,3.30; Chand. Up.Bh VI, 4,1-4. The analogy is also utilised by Mandana Misra (Brahmasiddhi I,39, III,49) and by Padmapada (Pancapadika XXVI,97-100). Interestingly, the crystal analogy is not unique to Advaita. It also appears in Bhartrhari's Vakyapadiya III,3,41. (I am originally indebted for most of the references above to Karl Potter's Advaita Vedanta Up to Samkara and His Pupils, Princeton, 1981 (see index under "red crystal, analogy of") and to the notes in Sengaku Mayeda's translation of Sankara's Upadesasahasri, SUNY 1992.) email: R.W.Perrett at massey.ac.nz From nas_ng at lms420.jsc.nasa.gov Mon Apr 24 14:26:42 1995 From: nas_ng at lms420.jsc.nasa.gov (nas_ng at lms420.jsc.nasa.gov) Date: Mon, 24 Apr 95 09:26:42 -0500 Subject: Malayalam Lullaby Message-ID: <161227019243.23782.2709076505343986374.generated@prod2.harmonylists.io> April 21, 1995 A famous Malayalam Lullaby *************************** Enclosed please find a beautiful Malayalam lullaby. I don't know Malayalam, but know old Tamil well. This song is by irayimman thampi (1783-1856) who belonged to Trivandrum royal lineage. I would love to hear it from my Kerala scholars/friends more about him, books by or about him (with publication details, either in Malayalam or English), etc., Thanks. Kannaki story is told in a naRRiNai poem (no: 216) as "oru mulai aRuththa tiru maa uNNi". naRRiNai, an ancient sangam tamil classic, predates Ilanko's cilappatikAram by a few centuries. While tamil has forgotten, Unnikrishnan is a household name in Kerala even today. That word occurs in this poem as well. Yours, n. ganesan nas_ng at lms461.jsc.nasa.gov pukazpeRRa malyalAth thaalaaTTu irayimman thampi (1783-1856) Omanath thingkaL kiTaavO! - n^alla kOmaLath thaamarap pUvO! pUvil n^iranynya mathuvO! - pari pUrNEn^thu thantE n^ilaavO! puththan pavizak koTiyO! - cheRu thaththakaL konynyum moziyO! chaanychaaTi yaatum mayilO! - mrudhu pan^chamam paaTum kuyilO! thuLLum iLamaan kiTaavO! - shOpa koLLumn^oru annak koTiyO! Isvaran than^n^a n^ithiyO! - para mEsvari yEn^thum kiLiyO! paari jaathaththin thaLirO! - entE paakya dhrumaththin palamO! vaalchalya rathn^aththe vayppaan - mama vaachchOru kaanychanach cheppO! dhrushtikku vachchOr amirthO! - kUri ruTTaththu vachcha viLakkO! kIrththi lathakkuLLa viththO! - en^n^um kETu varaathuLLa muththO! aarththI thimiram kaLavaan uLLa maarththaanTa thEvap prapaiyO! sUkthiyil kanTa poruLO! - athi sUkshmamaam vINaaravamO! vanpichcha san^thOsha valli thanTE kompathil pUththa pUvalli! pichchakaththin malarch chenTO! - n^aavin ichcha n^alkun^n^a kalkantO! kasthUri thanTE maNamO! - n^alla saththukkaLkkuLLa kuNamO! pUmaNam Ettoru kaaththO! - Ettam ponnil kalarn^n^Oru maaththO! kaachchik kuRukkiya paalO! - n^alla kan^tham ezum panin^IrO! n^anna viLayum n^ilamO! - pahu dharmangkaL vaazum kruhamO! dhaaham kaLayum jalamO! - maarkka kEtham kaLayum thaNalO! vaataaththa mallikap pUvO! - nyaanum thEti vachchuLLa thanamO! kaNNinnu n^alla kaNiyO! - mama kaivan^n^a chin^thaa maNiyO! laavaNya puNya n^athiyO! - uNNik kaarvarNan thantE kaNiyO! lakshmI pakavathI thanTE thiru n^etti mElitta kuRiyO! en^n^uNNik krushNan^ jenichchO! - paaril ingnganE vEsham tharichchO! pathman^aapan than krupaiyO! - ini paakyam varun^n^a vaziyO! o ___ o . . .___ . . / \ . . ._ _. ._ _. . __ ____ _ . | | |_|_ |_( )_ |_ | | | ( V ) ( V ) | | | / /\ \ ( \ | |___| (_./_) \. (_) | |___| ____/ ____/ |__|__| \)\/ / O \_/ | / / / o o ___ . . .____ _ ___ .___ .___ .____ _ . .____ . / _ | | | | | ( \| | |_|_ |_|_ | | ( \ | | | | | |_. v_/|__) | | O | | (_./ ) (_./ ) | | O \_/ | | |____ \___| / / ____ .--. o o o .--. / o \ .____ . | .| . __ . __ ______ .___ . __ . | .| _|__\_ | | | | | || | | | | | | / /\ | |_|_ | | | | || \_\_// | | | v_/|__) |__|__| |__|__| O \/ | (_./ ) |__|__| |___| / / (1783- 1856) ._. o .--. o o .--. / \ . __ ______ .___ ._|_ | .__ . .___ _ ___ ._|_ | () ._) | | | / /\ | |_|_ |_|_ | | |_ | |_|_ ( \| | |_|_ | o \ |__|__| O \/ | (_./ ) (_./ ) | )_| (_./_) O | | (_./_) \__/ / / ___ | o . .____ / (_) ___ . .____ | .___ _ . _ . | | | [ _ ( / | | | | - | |_ ( \ | ( \ | |____ | | \_(_) O L__| | | 0 | _) O \_/ O \_/ ___ o o / (_) .___ .____ . __ _ ___ .___ .___ .____ . __ .____ . . [ _ |_|_ | | | | | ( \| | |_|_ |_|_ | | | | | | | | | \_(_) (_./_) | | |__|__| O | | (_./ ) (_./ ) | | |__|__| | | |___| / / / ___ | . . / (_) ___ . .____ | |___| [ _ ( / | | | | o | \_(_) O L__| | | 0 (____) .--. o .--. o . . ___| .| _ . ._|_ | .____ _____ _____ . __ .___ . |___| ( / || ( \ | | |_ | | | ( |_ ( |_ | | | |_|_ | o | O L__| O \_/ | _) | | O __) O __) |__|__| (_./_)J (____) / (___/ ___ | .--. / (_) ___ . .____ | . . ._|__| [ _ ( / | | | | - | | | | | \_(_) O L__| | | 0 |___| | | / o ___ o o ___ . . .____ / (_) ________ .___ .___ . .___ ______ / (_) . |___| | | [ _ / /\ /\ | | |_ |_|_ | |_|_ / /\ | [ _ | o | | | \_(_) O \/ \/ | | _) (_./_)J (_./ ) O \/ | \_(_) |____ (____) / (___/ / .--. ___ | ._|_ | _ . .____ / (_) ___ . .____ | | |_ | ( \ | | | [ _ ( / | | | | | _) O \_/ | | \_(_) O L__| | | 0 o o .--. o ___ . . .___ .___ ______ . . ___| .| . . .___ / \ .___ .____ | | |_|_ |_|_ / /\ | | | ( / || |_( )_ |_|_ |_ | |_|_ | | |___| (_./ ) (_./ ) O \/ | |___| O L__| \. (_./_) (_) | (_./_) | | | / / / ___ | ___ . / (_) . . .____ | / \ .___ ._ _. . | /\ [ _ | | | | | | - |_ | |_|_ ( V | | |_|/_ \_(_) v_/|__) | | 0 (_) | (__) _____|_| / (_____| o o ___ o .___ .___ .___ .___ _ ___ / \ .___ .____ _____ / _____ |_|_ |_|_ |_|_ |_|_ ( \| | |_ | |_|_ | | ( |_ [ ( |_ (_./ ) (_./ ) (_./ ) (_./_) O | | (_) | (_./_) | | O __) \_ O_ __) / / / o ___ .--. ___ | . __ / \ . __ .____ . | | / (_) . . .____ | | | | |_ | | | | | | |_( )_| [ _ | | | | | | |__|__| (_) | |__|__| | | \. \_(_) v_/|__) | | 0 / o ___ o .___ .____ _____ .___ .____ . . . .____ / _ . __ . __ |_|_ | | ( |_ |_|_ | | | /\ | | | | | | |_. | | | | | | (__) | | O __) (__) | | |_|/_ v_/|__) | | \___| |__|__| |__|__| / .--. ___ | o . | .| / (_) _ . .____ | . __ / .____ .___ . | | || [ _ ( \ | | | | - | | | | | |__ |_|_ | v_/|__) \_(_) O \_/ | | 0 |__|__| | | | | (_./_)J \______/ (___/ o o ___ o . . .___ .___ . __ . __ . . .____ / _ . __ . .___ | | | |_ |_|_ | | | | | | | | | | | |_. | | | | |_|_ |___| | _) (__) |__|__| |__|__| |___| | | \___| |__|__| |(_./ ) \____/ .--. ___ | . | .| / (_) _ . .____ | | | || [ _ ( \ | | | | v_/|__) \_(_) O \_/ | | 0 o o ____ o .___ . _ ___ | _ ___ . __ / o \ _ ___ . __ .____ ______ |_|_ | ( \| | |( \| | | | | _|__\_ | ( \| | | | | | | / /\ | (_./_)J O | | \ O | |_ |__|__| \_\_// | O | | |__|__| | | O \/ | (___/ \_____/ .--. ___ | ___ ._|_ | . .____ / (_) ___ . .____ | / (_) ___ .____ . . |_|_ | | | | [ _ ( / | | | | - [ _ ( / /\ | | | | (_./_) |____ | | \_(_) O L__| | | 0 \_(_) O L_\/__ | | |___| / ___ o o ___ / \ .___ .____ _ ___ | _ ___ . __ / \ .___ .____ / .____ |_ | |_|_ | | ( \| | |( \| | | | | |_ | | |_ | | | | |__ (_) | (_./_) | | O | | \ O | |_ |__|__| (_) | | _) | | | | | | \_____/ \______/ o o ___ ___ | o ______ ______ .___ / \ .___ .____ . / (_) . . .____ | ___\_| / /\ | / /\ | |_|_ |_ | |_|_ | | | /\ [ _ | | | | | | \__/ | O \/ | O \/ | (_./_) (_) | (_./_) | | |_|/_ \_(_) v_/|__) | | 0 / o o o .--. .--. .____ _ _ . ___ . .____ ______ .___ .___ .___ ._|_ | ._|_ | |o | o / V \ | ( / | | | / /\ | |_|_ | |_ | |_ | |_ | |_|_ | | | O | (_/ O L__| | | O \/ | (_./ ) | _) | _) | _) (_./ ) / / / ___ | / (_) . . .____ | . . .____ [ _ | | | | | | - | | | | \_(_) v_/|__) | | 0 |___| | | / ___ o .--. ___ o o / (_) . __ _ _ . ___ . ._|__| / (_) . . .___ .___ . . __ [ _ | | | / V \ | ( / | | | | [ _ | | | | |_ |_|_ | | | | \_(_) |__|__| O | (_/ O L__| | | \_(_) v_/|__) | _) (_./_)J |__|__| / (___/ .--. .--. ___ | ._|_ | _ |__| / (_) . . .____ | |_|_ | ( \| | | [ _ | | | | | | (_./_) O | | \_(_) v_/|__) | | 0 .--. o .--. o . . .____ ._|__| _._._ .____ .___ .___ ._|_ | ______ .___ | | | | | | | ()_|__) | | |_|_ |_|_ |_|_ | / /\ | |_|_ |___| | | | | (_./_.) | | (_./ ) (_./ ) (_./ ) O \/ | (_./ ) / / / / / .--. ___ | o ___ _ |__| / (_) .____ .____ | _____ ______ / (_) . ( \| | | [ _ | | | | | - ( | / /\ | [ _ | O | | \_(_) | | | | 0 O | O \/ | \_(_) |____ / o o o .--. o . . .____ .___ . . .___ / .____ . __ .___ ._|_ | ______ | | | | |_|_ | | | |_|_ | | |__ | | | |_|_ |_|_ | / /\ | |___| | | (_./_) v_/|__) (_./ ) | | | | |__|__| (_./ ) (_./ ) O \/ | / \______/ / / ___ | . . _ . / (_) . __ .____ | | | ( \ | [ _ | | | | | | |___| O \_/ \_(_) |__|__| | | 0 o o o o ___ . .____ _ . .___ _ . . . .____ .___ .___ .___ ( / | | | ( \ | |_|_ ( \ | | | | | | |_|_ | |_ |_|_ O L__| | | O \_/ (__) O \_/ v_/|__) | | (_./ ) | _) (_./ ) / / / ___ o o o / \ .___ ___ . . . . . . . .____ ______ . __ . __ |_ | |_|_ ( / | | | | | | | | | | / /\ | - | | | | | | (_) | (_./ ) O L__| v_/|__) |___| |___| | | O \/ | |__|__| |__|__| / o ___ o ___ . .____ .___ / (_) .___ .____ / .____ .___ .____ _____ .___ ( / | | | |_|_ [ _ |_|_ | | | | |__ |_|_ | | ( |_ |_|_ O L__| | | (__) \_(_) (__) | | | | | | (_./_) | | O __) (__) \______/ o ___ o ___ | ______ .___ / \ .___ . . / (_) . . .____ | / /\ | |_|_ |_ | |_|_ | | [ _ | | | | | O \/ | (__) (_) | (__) |___| \_(_) |___| | | 0 o o o o .___ / .____ ___ . .___ . .___ ___ . .___ |_|_ | | |__ ( / /\ | /\ |_|_ | |_|_ ( / | |_|_ (_./ ) | | | | O L_\/__ |_|/_ (_./_) |(_./ ) O L__| (__) / \______/ / / \____/ ___ o .--. o ___ | / (_) .___ .____ .____ o . |_ | .____ / (_) .___ .____ | [ _ |_|_ | | | | ___\_| | | || | | [ _ |_|_ | | | - \_(_) (__) | | | | \__/ | |__|__| | | \_(_) (_./ ) | | 0 / / / .--. .___ ._|__| |_|_ | | | (_./()__ | | / o o o .--. / .____ . . .___ .___ . ___ . .___ .___ ___| .| _ ___ | | |__ | | |_|_ |_|_ | ( / | |_|_ |_|_ ( / || ( \| | | | | | |____ |____ (_./ ) (_./_)J O L__| (__) (__) O L__| O | | \______/ / (___/ o ___ | .___ / (_) .___ .____ | |_|_ [ _ |_|_ | | | (_./_) \_(_) (_./_) | | 0 .--. o o .--. o o ._|_ | .____ .___ ._|_ | _ . .___ .___ . .___ _ ___ _ ___ |_|_ 0 | | |_|_ |_|_ | ( \ | |_|_ |_|_ | |_|_ ( \| | ( \| | (_./_) | | (_./ ) (_./ ) O \_/ (_./ ) (_./_) |(_./ ) O | | O | | / / / / \____/ .--. o ___ | o o ___| .| .___ / (_) .___ .____ | _____ .___ .___ . . __ ( / || |_|_ [ _ |_|_ | | | - ( | | |_ | |_ | | | | O L__| (_./ ) \_(_) (_./ ) | | 0 O | | _) |.__)J |__|__| / / (___/ ___ ___ o / (_) .___ / _ ___ . .____ .____ .___ . _ ___ _ ___ . . __ [ _ |_|_ | |_. ( / | | | | | |_|_ | ( \| | ( \| | | | | | \_(_) (_./_) \___| O L__| | | | | (_./_)J O | | O | | | |__|__| / (___/ |____| o ___ | .___ / (_) .___ .____ | |_|_ [ _ |_|_ | | | (_./ ) \_(_) (_./ ) | | 0 / / o o .--. .--. .--. o o .____ .___ ._|_ | ._|_ | . |_ | .____ . __ .___ _ ___ ___\_| | | |_|_ |_|_ 0 |_|_ | | | || | | | | | |_|_ ( \| | \__/ |. | | (_./ ) (_./ ) (_./ ) |__|__| | | |__|__| (_./_) O | | o_) / / / / / o o ___ . .____ ______ o. _ ___ _ ___ ( / | | | / /\ | _) ( \| | ( \| | O L__| | | O \/ | (_____ O | | O | | o o o ___ . __ .____ .____ .___ .___ .____ ________ . / (_) .___ ___ . | | | | | | | |_|_ |_|_ | | / /\ /\ | | [ _ |_|_ ( / | |__|__| | | | | (_./ ) (_./ ) | | O \/ \/ | |____ \_(_) (_./ ) O L__| / / / / o o ___ | . . . . .____ ____ . . / (_) . . .____ | | | | | | | / /\ \ | | [ _ | | | | | | |___| |___| | | \)\/ / |___| \_(_) v_/|__) | | 0 / o .--. .--. o o _ _ =--o .___ ._|_ | . | .| _ . .___ ________ . / V \ | |_|_ |_|_ | | | || ( \ | |_|_ / /\ /\ | | O | (_/ (_./_) (_./ ) v_/|__) O \_/ (_./_) O \/ \/ | |____ / ___ ___ | .--. / \ . . .____ / .____ / (_) _ ___ .____ | o ._|_ | |_ | | | | | | | |__ [ _ ( \| | | | | - ___\_| |_|_ | (_) | |___| | | | | | | \_(_) O | | | | 0 \__/ | (_./ ) \______/ / o o o .--. _ _ =--o .___ ___ . __ . __ .____ . __ ___| .| / V \ | |_|_ ( / /\ | | | | | | | | | | | ( / |0 O | (_/ (_./_) O L_\/__ |__|__| |__|__| | | |__|__| O L__| / ___ | ________ .____ .____ ___ . / (_) . __ .____ | / /\ /\ | | | | | ( / | [ _ | | | | | | O \/ \/ | | | | | O L__| \_(_) |__|__| | | 0 / o .--. o o ___ ___ . ______ . | .| .___ .___ _ _ . .___ / (_) .___ .____ ___ ( / | / /\ | | || |_|_ |_|_ / V \ | | |_ [ _ |_|_ | | ( / /\ O L__| O \/ | |___| (__) (__) O | (_/ | _) \_(_) (_./ ) | | O L_\/__ / / o .--. o ___ ___ . _ . _ | .| .___ ______ / (_) . ( / | ( \ | ( \ || |_|_ / /\ | [ _ | O L__| O \_/ O \_/ (_./ ) O \/ | \_(_) |____ / ___ o .--. o o / \ .___ .____ . __ . . ._|_ | _ . . . .___ .___ |_ | |_|_ | | | | | | | |_|_ | ( \ | |___| |_|_ |_|_ (_) | (_./_) | | |__|__| |___| (_./ ) O \_/ o | (_./ ) (_./ ) / (____) / / o .--. | . . ___ . _ . _ | .| | |___| ( / | ( \ | ( \ || | o | O L__| O \_/ O \_/ 0 (____) .--. o o .--. o o o . | .| .___ .___ .___ .___ ._|_ | ______ . __ _ . .____ .___ | || |_|_ |_|_ |_|_ |_|_ |_|_ | / /\ | | | | ( \ | | | |_|_ |___| (__) (__) (_./_) (_./ ) (_./ ) O \/ | |__|__| O \_/ | | (__) / / / ___ o ___ | .--. o / \ .___ ________ / (_) . .____ | .___ .____ ___| .| ______ |_ | |_|_ / /\ /\ | [ _ | | | | - | |_ | | ( / || / /\ | (_) | (__) O \/ \/ | \_(_) |____ | | 0 | _) | | O L__| O \/ | ____ o o o o / o \ .___ .___ .___ _ . . .___ .___ .___ .___ _ . _|__\_ | |_|_ |_|_ | |_ ( \ | | |_|_ | |_ | |_ |_|_ ( \ | \_\_// | (__) (__) | _) O \_/ |(_./ ) | _) | _) (_./_) O \_/ \____/ o ___ | .___ ________ / (_) . .____ | |_|_ / /\ /\ | [ _ | | | | (_./_) O \/ \/ | \_(_) |____ | | 0 o .--. o ___ .___ _ _ . .___ ._. ._|__| .___ ______ / (_) . . __ |_|_ / V \ | |_|_ | | | | | |_|_ / /\ | [ _ | | | | (_./_) O | (_/ (_./_)J | | | (_./ ) O \/ | \_(_) |____ |__|__| (___/ / / ___ | o ________ / (_) . __ .____ | .___ _ . _ . / /\ /\ | [ _ | | | | | | - | |_ ( \ | ( \ | O \/ \/ | \_(_) |__|__| | | 0 | _) O \_/ O \_/ o o o o o _ _ . .___ .___ . .___ .___ _ ___ .___ . .___ _ ___ _ ___ / V \ | |_|_ |_|_ | |_|_ |_|_ ( \| | |_|_ | |_|_ ( \| | ( \| | O | (_/ (_./ ) (_./_)J (_./_) (_./_) O | | (_./_) |(_./ ) O | | O | | / (___/ \____/ ___ | . .___ ________ / (_) . __ .____ | | |_|_ / /\ /\ | [ _ | | | | | | |(_./ ) O \/ \/ | \_(_) |__|__| | | 0 \____/ o o ___ . . . __ ________ . __ _____ . / \ . .____ / .____ |___| | | | / /\ /\ | | | | ( | | |_ | | | | | | |__ o | |__|__| O \/ \/ | |__|__| O | |____ (_) | |____ | | | | | | (____) / \______/ o ___ | o o .___ .____ .___ / (_) .___ .____ | _____ . . . __ |_|_ | | |_|_ [ _ |_|_ | | | - ( | | | | | | (_./_) | | (_./ ) \_(_) (_./ ) | | 0 O | |____ |____ |__|__| / / / ___ o .--. o o o / \ . . .____ ______ ___|__| _ . .___ _ . .____ .___ |_ | | | | | / /\ | / /\ | | ( \ | |_|_ ( \ | | | | |_ (_) | |___| | | O \/ | O \/ | O \_/ (_./_) O \_/ | | | _) / ___ o ___ | / (_) .___ .____ / .____ . __ .____ .___ / (_) .___ .____ | [ _ | |_ | | | | |__ | | | | | |_|_ [ _ |_|_ | | | \_(_) | _) | | | | | | |__|__| | | (_./ ) \_(_) (_./ ) | | 0 \______/ / / o .--. o o .--. .___ .____ .___ .|__| .___ . .___ ._ _. . .___ ._|_ | . . |_|_ | | |_|_ |_|_| |_|_ | |_|_ ( V | | |_|_ |_|_ | | | | (_./_) | | (__) (__) (_./_) |(_./ ) _____|_| (_./_) (_./_) v_/|__) \____/ (_____| ___ | o . . .____ / (_) _ . .____ | .___ _ . _ . | | | | [ _ ( \ | | | | - | |_ ( \ | ( \ | |___| | | \_(_) O \_/ | | 0 | _) O \_/ O \_/ o o o .--. .--. .___ .___ .___ . __ _____ | . . . __ . . ___|__| ._|_ | |_|_ | |_ |_|_ | | | ( | | |_( )_ | | | | | / /\ | | | |_ 0 (_./_) | _) (_./ ) |__|__| O | \ \. |__|__| |___| O \/ | | _) / \__/ ___ | / (_) .____ .____ | [ _ | | | | | \_(_) | | | | 0 / o .--. o .--. .___ ______ ______ ___| .| _ ___ . . . __ ._|_ | _ . | |_ / /\ | / /\ | ( / || ( \| | | | | | | | | |_ | ( \ | | _) O \/ | O \/ | O L__| O | | v_/|__) |__|__| | _) O \_/ | ___ | / (_) . __ .____ | . . _ _ =--0 [ _ | | | | | | - | | / \ / V \ \_(_) |__|__| | | 0 |___| O |_| |_| / o o o o .___ .____ . __ .__ . .___ _ ___ ___ . .____ | . . . __ |_|_ | | | | | | |_ | |_|_ ( \| | ( / | | | | |_( )_ | | | (_./ ) | | |__|__| | )_| (_./_) O | | O L__| | | \ \. |__|__| / / \__/ o ___ | .___ / .____ _ _ _ / (_) . __ .____ | |_|_ | | |__ / \ / V \ [ _ | | | | | | (_./_) | | | | O |_| |_| \_(_) |__|__| | | 0 \______/ / o o .___ .____ _ _ _ . __ .___ _ ___ . . . __ _._._ |_|_ | | / \ / V \ | | | |_|_ ( \| | | | | | | | ()_|__) (_./ ) | | O |_| |_| |__|__| (_./_) O | | v_/|__) |__|__| (_./_.) / / | ___ | o o _ . / (_) . __ .____ | . __ .____ .____ .___ .___ ( \ | [ _ | | | | | | - | | | | | | | |_|_ |_|_ O \_/ \_(_) |__|__| | | 0 |__|__| | | | | (_./_) (_./_) / ___ o o / (_) .___ .___ . __ .___ _ ___ . . . __ .___ ________ [ _ |_|_ |_|_ | | | |_|_ ( \| | | | | | | | |_|_ / /\ /\ | \_(_) (_./_) (_./ ) |__|__| (_./_) O | | v_/|__) |__|__| (_./ ) O \/ \/ | / | / ___ | / (_) _ . .____ | [ _ ( \ | | | | \_(_) O \_/ | | 0 o o .--. o ___ . .____ . .____ .___ .___ . __ _ . _ | .| .___ . . ( / | | | | | | |_|_ |_|_ | | | ( \ | ( \ || |_|_ | | O L__| | | |____ | | (_./ ) (_./ ) |__|__| O \_/ O \_/ (_./_) |___| / / ___ | o . . / (_) ___ . .____ | _____ .____ ____ . . __ |___| [ _ ( / | | | | - ( |_ | | / /\ \ | | | | o | \_(_) O L__| | | 0 O __) | | O_\/_/_| |__|__| (____) (___/ ___ o o / (_) .___ . ___ . .___ .___ _ ___ _ ___ .___ ______ [ _ |_|_ | /\ ( / | |_|_ |_|__ ( \| | ( \| | |_|_ / /\ | \_(_) (_./ ) |_|/_ O L__| (__) (__) | O | | O | | (_./ ) O \/ | / / / ___ | / (_) . __ .____ | [ _ | | | | | | \_(_) |__|__| | | 0 o .--. o o .___ ________ _____|__| ______ ____ . .___ _ . _ . .___ |_|_ / /\ /\ | / /\ /\ || / /\ | / /\ \ | | |_ ( \ | ( \ | |_|_ (_./_) O \/ \/ | O \/ \/ | O \/ | O_\/_/_| | _) O \_/ O \_/ (_./_) (___/ .--. ___ | _____|__| / (_) . . .____ | . __ . __ / /\ /\ || [ _ | | | | | | - | | | | | | O \/ \/ | \_(_) v_/|__) | | 0 |__|__| |__|__| o .--. o ____ .___ ___ . .___ .___ .|__| .___ .___ .____ . __ / /\ \ |_|_ ( / | | |_ | |_ |_|_| | |_ |_|_ | | | | | \)\/ / (_./_) O L__| | _) | _) (__) | _) (_./ ) | | |__|__| / .--. ___ | _____|__| / (_) . . .____ | / /\ /\ || [ _ | | | | | | O \/ \/ | \_(_) v_/|__) | | 0 o o _ . .____ ___ . ________ . . . . ________ . . .___ ( \ | | | ( / | / /\ /\ | | | | | | / /\ /\ | | | | | |_ O \_/ | | O L__| O \/ \/ | v_/|__) |___| O \/ \/ | v_/|__) | _) | .--. ___ | o .--. o ._|_ | / (_) . . .____ | o. ________ _____|__| .___ |_|_ | [ _ | | | | | | - _) / /\ /\ | / /\ /\ || |_|_ (_./ ) \_(_) v_/|__) | | 0 (_____ O \/ \/ | O \/ \/ | (_./_) / o o o o ___ .___ .____ .____ ___ . .____ ________ ______ .___ ______ / (_) . |_|_ | | | | ( / | | | / /\ /\ | / /\ | |_|_ / /\ | [ _ | (_./_) | | | | O L__| | | O \/ \/ | O \/ | (_./ ) O \/ | \_(_) |____ / / / .--. ___ | .___ _____|__| / (_) . . .____ | |_|_ / /\ /\ || [ _ | | | | | | (_./_) O \/ \/ | \_(_) v_/|__) | | 0 o o .--. .--. _ . .___ ___ . |_ | . . .___ ___ . ._|_ | .___ ( \ | |_|_ ( / /\ | | |0 | | |_|_ ( / | |_|_ 0 |_|_ O \_/ (_./_) O L_\/__ |__|__| |___| (_./_) O L__| (_./ ) (_./ ) / / / o ___ .--. ______ / (_) . ._|_ | / .____ / /\ | [ _ | |_|_ | | | |__ O \/ | \_(_) |____ (_./ ) | | | | / \______/ ___ o ___ .--. o .--. / \ .___ . . / (_) . __ _ | .| . . . .___ ._ |_.| |_ | | |_ | | /\ [ _ | | | ( \ || | | | |_|_ ( V )| (_) | | _) |____ |_|/_ \_(_) |__|__| O \_/ |____ |____ |(_./ ) ____/ / \____/ / ___ | / (_) . . .____ | [ _ | | | | | | \_(_) v_/|__) | | 0 o o .--. o o o _____ .___ .___ . ________ _____|__| .___ .___ / .____ ___ ( | | |_ | |_ | / /\ /\ | / /\ /\ || |_|_ |_|_ | | |__ ( / /\ O | | _) |.__)J O \/ \/ | O \/ \/ | (_./_) (_./_) | | | | O L_\/__ (___/ \______/ / o ___ .--. o ___ | ________ .___ / \ _._._ ___|__| .___ / (_) .___ .____ | / /\ /\ | | |_ |_ | ()_|__) / /\ | | |_|_ [ _ |_|_ | | | - O \/ \/ | | _) (_) | (_./_.) O \/ | (__) \_(_) (__) | | 0 .--. o . . .____ ._|__| _ . | | | | | | | ( \ | |___| | | | | O \_/ / ____ o ___ ___ o / o \ .__ . .__ . / (_) ______ / (_) ___ . ___ . __ _|__\_ | | |_ | | |_ | [ _ / /\ | [ _ ( / | ( / /\ | | | \_\_// | | )_| | )_| \_(_) O \/ | \_(_) O L__| O L_\/__ |__|__| / .--. o ___ | .___ ._|__| .___ / (_) .___ .____ | |_|_ | | | |_|_ [ _ |_|_ | | | (_./ ) | | (__) \_(_) (__) | | 0 / / o o o o . . .___ . __ .___ .____ . . ______ .___ ______ .___ | | |_|_ | | | | |_ | | | | / /\ | |_|_ / /\ | |_|_ |___| (_./ ) |__|__| | _) | | |___| O \/ | (_./ ) O \/ | (_./_) / / ___ | ____ .--. / .____ ____ . . / (_) . . .____ | / o \ ___|__| | | |__ / /\ \ | | [ _ | | | | | | - _|__\_ | / /\ | | | | | | \)\/ / |___| \_(_) v_/|__) | | 0 \_\_// | O \/ | \______/ o o o . . .____ .___ . . . __ ___ . / .____ .___ .___ ___ . | | | | |_|_ | | | | | | ( / | | | |__ | |_ | |_ ( / | |___| | | (_./_) v_/|__) |__|__| O L__| | | | | | _) | _) O L__| \______/ .--. ___ | . | | / (_) . . .____ | |_( )_| [ _ | | | | | | \. \_(_) v_/|__) | | 0 / From Ulrich.Berner at uni-bayreuth.de Mon Apr 24 13:00:29 1995 From: Ulrich.Berner at uni-bayreuth.de (U. Berner) Date: Mon, 24 Apr 95 15:00:29 +0200 Subject: Begining of Life----When? (fwd) Message-ID: <161227019233.23782.16811428318143690509.generated@prod2.harmonylists.io> >Please document such a claim with references to indological texts, >inscriptions, paintings, or other recognized historical sources. As it >stands it is a personal statement which is offensive to many people. >Lacking any scholarly background, it is an unsuitable posting for >INDOLOGY. > >Dominik > > Bravo! From P.Magnone at agora.stm.it Mon Apr 24 15:45:17 1995 From: P.Magnone at agora.stm.it (P.Magnone at agora.stm.it) Date: Mon, 24 Apr 95 15:45:17 +0000 Subject: 'Burning Glasses' in Ancient India: another question. Message-ID: <161227019235.23782.12451517962300253029.generated@prod2.harmonylists.io> The crystal analogy also appears in Yogasuutra I,41 (abhijaatasyeva maNer, glossed by Vyaasa, Bhoja et al. as sphaTika). Paolo Magnone Catholic University of Milan p.magnone at agora.stm.it ------------------------------------------------------------------------ On 24-Apr-95 Roy Perret wrote: > The model of a clear crystal or jewel that reflects something > coloured (e.g. a red flower) is widely used in Advaitin texts to > illustrate various theses of the school, including the crucial > epistemological notion of superimposition (adhyasa). It appears not > only in late Advaitin epistemological textbooks like the > Vedantaparibhasa (I.116-117, Suryanarayana Sasri's edition), but also > in early Advaita. This includes Sankara himself: Upad.I.7.4, > I,17,16, I,18,122 (Mayeda's ed.); BSBh I,3,19, III,2,11; BUBh > IV,3.30; Chand. Up.Bh VI, 4,1-4. The analogy is also utilised by > Mandana Misra (Brahmasiddhi I,39, III,49) and by Padmapada > (Pancapadika XXVI,97-100). Interestingly, the crystal analogy is not > unique to Advaita. It also appears in Bhartrhari's Vakyapadiya > III,3,41. .. From falk at fub46.zedat.fu-berlin.de Mon Apr 24 16:02:37 1995 From: falk at fub46.zedat.fu-berlin.de (falk at fub46.zedat.fu-berlin.de) Date: Mon, 24 Apr 95 16:02:37 +0000 Subject: 'Burning Glasses' in Ancient India? Message-ID: <161227019237.23782.1769449516839911341.generated@prod2.harmonylists.io> have you had a look into Wilhelm Rau: Die Brennlinse im Alten Indien Wiesbaden 1983? From IBENBNW at MVS.OAC.UCLA.EDU Mon Apr 24 23:36:00 1995 From: IBENBNW at MVS.OAC.UCLA.EDU (robert l brown) Date: Mon, 24 Apr 95 16:36:00 -0700 Subject: Burning Glasses in Ancient India Message-ID: <161227019241.23782.14165873077005135472.generated@prod2.harmonylists.io> Perhaps I missed it, but did anyone mention the article by Berthold Laufer "Optical Lenses" in T'oung Pao vol. xvi (1915):169-228? It is a detailed discussion of burning lenses in ancient India, Southeast Asia, and China. Robert L. Brown, Department of Art History, UCLA, Los Angeles, Ca. 90024 From hueckst at cc.UManitoba.CA Mon Apr 24 22:20:43 1995 From: hueckst at cc.UManitoba.CA (Robert A. Hueckstedt) Date: Mon, 24 Apr 95 17:20:43 -0500 Subject: Hunting for a source Message-ID: <161227019239.23782.14342045552168127981.generated@prod2.harmonylists.io> Fellow Indologists, I'm translating a text that quotes the first half of what seems to be a niti verse. It's in anushtubh, and the first half goes like this: kAka ce.s.tA, bako dhyAnam, "svAna nidrA tathaiva ca I've looked through the SubhA.sitAvalI that I have, but it's not there. Where does this come from, or where is it printed, and what's the second half? I promise to buy the first person to solve my problem a Heineken (or whatever you would prefer in beer, ale, stout, etc.) the next time I see you at a Conference. Sincerely, Bob Hueckstedt Robert A. Hueckstedt, Associate Professor of Indic Languages Asian Studies Centre, 328 Fletcher Argue, University of Manitoba Winnipeg, Manitoba R3T 2N2 Canada email: hueckst at cc.umanitoba.ca fax 1 204-275-5781 phones 1 204-474-8964, 1 204-488-4797 From cchapple at lmumail.lmu.edu Tue Apr 25 16:24:11 1995 From: cchapple at lmumail.lmu.edu (Christopher Chapple) Date: Tue, 25 Apr 95 08:24:11 -0800 Subject: 'Burning Glasses' in Ancient India, another question Message-ID: <161227019250.23782.18363981172733868870.generated@prod2.harmonylists.io> RE: clear jewel references, see also Yoga Sutra I:41 and Lankavatara Sutra II:VIII, which use the metaphor differently. Also see "Reading Patanjali Without Vyasa," Chapple, Journal of the American Academy of Religion, LXII, pp. 90-95. ______________________________ Reply Separator _________________________________ Subject: Re: 'Burning Glasses' in Ancient India, another question Author: indology at liverpool.ac.uk at SMTPLINK-LMU Date: 4/23/95 10:28 AM In article <199504222008.NAA23661 at piccolo.cco.caltech.edu> vidya at cco.caltech.edu writes: >> Many advaita works utilize a stock metaphor of a sphaTika crystal appearing >> colored because of being viewed through a colored gem. By itself the sphaTika >> is clear, but falsely attributing the color of the other gemstone to it, is >> described as an error of perception. I am not aware if the example is used by >> Sankara or sureSvara, however. >> Could you give some sources for such examples, please ? Birgit Kellner Institute for Indian Philosophy University of Hiroshima From stephen.miller at computing-services.oxford.ac.uk Tue Apr 25 11:08:37 1995 From: stephen.miller at computing-services.oxford.ac.uk (stephen.miller at computing-services.oxford.ac.uk) Date: Tue, 25 Apr 95 11:08:37 +0000 Subject: TITUS Homepage Message-ID: <161227019248.23782.15393865415847850002.generated@prod2.harmonylists.io> Indologists may well be interested in the work of the TITUS project: URL http://watson.rz.uni-frankfurt.de/home/ftp/pub/titus/public_html/ Stephen Miller National Academic Typesetting Service Oxford University stephen.miller at oucs.ox.ac.uk From falk at fub46.zedat.fu-berlin.de Tue Apr 25 11:15:25 1995 From: falk at fub46.zedat.fu-berlin.de (falk at fub46.zedat.fu-berlin.de) Date: Tue, 25 Apr 95 11:15:25 +0000 Subject: Prof. Guruge Message-ID: <161227019246.23782.10061572710310339750.generated@prod2.harmonylists.io> Can someone please help me with the address of Dr. Anand W.P. Guruge Northwestern University Evenston Ill. I need the rest of the postal address and/or his email address. Harry Falk From SILK at AC.GRIN.EDU Tue Apr 25 19:47:21 1995 From: SILK at AC.GRIN.EDU (SILK at AC.GRIN.EDU) Date: Tue, 25 Apr 95 13:47:21 -0600 Subject: Prof. Guruge Message-ID: <161227019252.23782.12219725493159196437.generated@prod2.harmonylists.io> Probably you can contact Prof. Dr. Anand W.P. Guruge c/o Prof. George Bond: Department of Religion Northwestern University 1940 Sheridan Road Evenston IL 60208-4050 I doubt very much he uses email (Bond does not). Jonathan Silk SILK at AC.GRIN.EDU From chandrak at UMDNJ.EDU Tue Apr 25 20:22:09 1995 From: chandrak at UMDNJ.EDU (Arun Chandrakantan) Date: Tue, 25 Apr 95 16:22:09 -0400 Subject: india-d@indnet.bgsu.edu Message-ID: <161227019254.23782.11540885739096486096.generated@prod2.harmonylists.io> COMMUNITY HEALTH FAIR/SEMINAR Time: April 29th, Saturday at 10 a.m. Place: Senior Citizens Center, Old Bridge. Subjects: Hypertension, Diabetes, Breast Cancer. Free Blood Pressure Checks & Blood Sugar Checks. Sponsored by: The Indian Nurses Association along with Asian Association of Old Bridge. Any medical student interested in helping out in taking blood pressure, blood sugar checks and answering questions for the general public, contact Amit Fadia'96 (201)450-4777 or fadia at umdnj.edu. Also, if any medical student is interested in giving a talk to the general public on hypertension, diabetes, or breast cancer contact Amit Fadia. From pbilmo at deakin.edu.au Tue Apr 25 08:45:54 1995 From: pbilmo at deakin.edu.au (purushottama bilimoria) Date: Tue, 25 Apr 95 18:45:54 +1000 Subject: VOI message Message-ID: <161227019245.23782.15749189729923386766.generated@prod2.harmonylists.io> I am no scholar of Julius Lipner's heights (recently appointed Director of Hinduja Research Centre on Ancient India at Cambridge) but I could add the following items, papers I have worked on on the Mimamsa doctrine of apaurusheya (critically against Nyaya and Vedanta watering down of the genuinely 'authorless' aspect. I find nothing incoherent, by the way, in this theory and it is consistent with Mimamsa commitment to the autonomous efficacy of rituals and mantras. (Diacritcs ellided). - "On the Idea of Authorless Revelation (Apauruseya)" In Roy W Perrett (ed.) INDIAN PHILOSOPHY OF RELIGION, Dordrecht: Kluwer Academic Publishers, 1989, pp. 143-166. - " Hindu Doubts about God - Toward a Mimamsa Deconstruction", INTERNATIONAL PHILOSOPHICAL QUARTERLY December 1990, vol 30, no 4, pp 481-499. - " Authorless Vocie, Tradition an Authority in the Mimamsa: Reflections in Cross-cultural Hermeneutics", NAGOYA STUDIES IN INDIAN CULTUR AND BUDDHISM- SAMBHASA, 18 (May 1995) pp 1-24; - " Fusion of Disparate Horizons" (Introduction) in, P. Bilimoria (ed.) J N MOHANTY ESSAYS IN INDIAN PHILOSOPHY, Oxford University Press, Delhi, 1993/ 1995. .[{THis is my critique of Prof Mohanty's position on Tradition.] - See also Stephen Phillips Review of my SABDAPRAMANA: WORD & KNOWLEDGE in PHILOSOPHY EAST & WEST, APril 1995 (Issue devoted to Asian and Comparative Philosophy in Australia, which also carries an Introduction by yours truly). last but not least, my article written with Prof Bimal K Matilal, "Pramana Epistemology - Some Recent Developments", in CONTEMPORARY PHILSOPHY (Ed. Guttorm Floistad) vol & Asian Philosophy, Kluwer, 1993. Hope this helps. Purushottama Bilimoria On Fri, 14 Apr 1995, Mani Varadarajan wrote: > Narahari Rao writes: > > I would very much like > > to know whether there is any research carried on about the implications of > > saying that vedas are 'apaurusheya'. > > This work is not a compendium on the subject, but Julius Lipner's > "The Face of Truth: A Study of Meaning and Metaphysics in the > Vedantic Theology of Ramanuja" discusses how Indian philosophers > understand the "apauruSheyatva" of the Veda. > > Mani > > From CJPOWERS at DESIRE.WRIGHT.EDU Wed Apr 26 15:08:54 1995 From: CJPOWERS at DESIRE.WRIGHT.EDU (CJPOWERS at DESIRE.WRIGHT.EDU) Date: Wed, 26 Apr 95 10:08:54 -0500 Subject: References Message-ID: <161227019260.23782.11741487552778374508.generated@prod2.harmonylists.io> In response to the question about additional references to the spha.tika crystal metaphor: The _Sa,mdhinirmocana-suutra_ also uses this in chapter 6, in which Buddha tells Gu.naakara that various gems (sapphires, emeralds, rubies, etc.) make a spha.tika crystal appear to be colored. This can be found on pp. 85-6 of my translation (_Wisdom of Buddha: The Sa.mdhinirmocana-suutra_: Berkeley: Dharma, 1995). John Powers cjpowers at desire.wright.edu From ami0209 at rs1.rrz.Uni-Koeln.DE Wed Apr 26 10:51:51 1995 From: ami0209 at rs1.rrz.Uni-Koeln.DE (Johannes B. Tuemmers) Date: Wed, 26 Apr 95 12:51:51 +0200 Subject: Persian-, Arabic- & Osmaninc-fonts? Message-ID: <161227019256.23782.18045630601630792103.generated@prod2.harmonylists.io> Dear members of the list, a friend of mine has asked me to post this questin for her: Does anybody know about ftp-sites or addresses where one can download/order true-type-fonts (winword 6.0) useful for writing arabic, persian and osmanic tetxts? Any help is welcome! (email to: ) Thanks, Johannes B. Tuemmers From ECL6TAM at lucs-01.novell.leeds.ac.uk Wed Apr 26 14:00:28 1995 From: ECL6TAM at lucs-01.novell.leeds.ac.uk (Alec McAllister) Date: Wed, 26 Apr 95 14:00:28 +0000 Subject: Persian-, Arabic- & Osmaninc-fonts? Message-ID: <161227019258.23782.14026598171756923100.generated@prod2.harmonylists.io> >Date: Wed, 26 Apr 1995 11:56:24 BST >Reply-to: indology at liverpool.ac.uk >From: "Johannes B. Tuemmers" >To: Members of the list >Subject: Persian-, Arabic- & Osmaninc-fonts? >Does anybody know about ftp-sites or addresses where one can download/order >true-type-fonts (winword 6.0) useful for writing arabic, persian >and osmanic tetxts? Any help is welcome! >Thanks, > >Johannes B. Tuemmers A good way to find such things is to use the World WIde Web. There is a program called Archie which allows you to search for specific files by name. I know of 6 Arabic and/or Persian True Type fonts on FTP archives. Their names are CheeChest, Geezah, Nadeem, Pars Ziba, Sahand and Baghdad. (The last one usually appears in ATM or Mac format; I have converted it into TrueType format, but I have not used it, because I cannot discover who owns the original copyright, or whether it was placed on the archives with that person's permission.) Some of these fonts form part of utilities which allow limited right-to-left typing. The names of the utilities might not be the same as the names of the fonts. Try using Archie to look for these fonts, and you might well find other Arabic/Persian materials in the same directories. Remember that filenames are short, so it is best to look for BAGH in a filename, instead of BAGHDAD in full. You might find other fonts in Mac archives. One which might be useful is the Yamada archive. The URL is: http://babel.uoregon.edu/Yamada/fonts.html Unfortunately, the files on this site seem to be stored only in Macintosh HQX format, so even the files which are useful on PCs must be downloaded and "unpacked" on a Mac. An excellent source of information about multilingual computing is the Languages homepage: http://www.willamette.edu/~tjones/languages/WWW_Virtual_Library_Language.html (The ~ appears on my screen as a tilde.) Alec. From bhatcher at titan.iwu.edu Wed Apr 26 19:36:15 1995 From: bhatcher at titan.iwu.edu (B. Hatcher) Date: Wed, 26 Apr 95 14:36:15 -0500 Subject: Help with citation Message-ID: <161227019264.23782.5752716267198110509.generated@prod2.harmonylists.io> Can anyone help me identify the source and context of the following rather obscure references which I have found being debated by two pandits in nineteenth-century Bengal? The pandits are debating whether it is acceptable to eat the plant, puizaak, or puutikaa. One pandit cites the words, puutikaa brahma ghaatikaa, in support of a total prohibition. The other counters with, dvaadazyaamadhikadoshaaya, to argue the acceptability of eating it on certain days. Does anyone recognize these references? (Incidentally, the latter position seems to have won the debate). Thanks in advance. Brian A. Hatcher Illinois Wesleyan University bhatcher at titan.iwu.edu From Max.Nihom at oeaw.ac.at Wed Apr 26 15:23:51 1995 From: Max.Nihom at oeaw.ac.at (Max.Nihom at oeaw.ac.at) Date: Wed, 26 Apr 95 17:23:51 +0200 Subject: Ardhanareshvara Message-ID: <161227019262.23782.5534156744831859950.generated@prod2.harmonylists.io> For a study I on yoga in Old Javanese poetic texts, I should be very interested in any Sanskrit text references on the term ardhanareshvara (not: ardhanaariishvara) or ardhanariishvarii. Thank you, Max Nihom From BAKULA at delphi.com Wed Apr 26 22:41:06 1995 From: BAKULA at delphi.com (Sid Harth) Date: Wed, 26 Apr 95 18:41:06 -0400 Subject: Persian-, Arabic- & Osmaninc-fonts? Message-ID: <161227019266.23782.15327099625047800078.generated@prod2.harmonylists.io> Shukran, ustadh. Sid Harth From ami0209 at rs1.rrz.Uni-Koeln.DE Thu Apr 27 08:55:20 1995 From: ami0209 at rs1.rrz.Uni-Koeln.DE (Johannes B. Tuemmers) Date: Thu, 27 Apr 95 10:55:20 +0200 Subject: Persian-, Arabic- & Osmaninc-fonts? Message-ID: <161227019267.23782.1111230046354981627.generated@prod2.harmonylists.io> Hi Alec, thanks for the most informative email (so far..). I'll have a try on all of them.... Yours in the NET, Johannes -Johannes B. Tuemmers- ------------------------------------------------------------------------------ Institute of Indology and Tamil Studies, Pohligstr.1, 50969 Koeln, Germany Tel. Ger-(0)221-4705344 Fax: 0221/4705151 email: ami0209 at rs1.rrz.uni-koeln.de ------------------------------------------------------------------------------- From vijay at frlht.ernet.in Thu Apr 27 17:22:33 1995 From: vijay at frlht.ernet.in (vijay at frlht.ernet.in) Date: Thu, 27 Apr 95 17:22:33 +0000 Subject: Participation in IASTAM conference Message-ID: <161227019269.23782.18017651179494066466.generated@prod2.harmonylists.io> > Hello, > > This is to inform you that Vaidya Ram Manohar, Senior Research > Fellow, FRLHT is proposing to come to London to present a paper > titled `Ayurveda Today' at the IASTAM conference scheduled to be > held on 16 and 17 of November, 1995. > > He will be interested to meet European scholars working in the field > of Ayurveda after the conference. > > With regards, Darshan Shankar Director, FRLHT. From pslvax!sadhu at UCSD.EDU Fri Apr 28 14:37:06 1995 From: pslvax!sadhu at UCSD.EDU (pslvax!sadhu at UCSD.EDU) Date: Fri, 28 Apr 95 07:37:06 -0700 Subject: Worldreligions compared (;-) Message-ID: <161227019273.23782.13559726928222807048.generated@prod2.harmonylists.io> | Hinduism: This shit happened before. | | Islam: If shit happens, take a hostage. ... and will happen again From ami0209 at rs1.rrz.Uni-Koeln.DE Fri Apr 28 11:51:44 1995 From: ami0209 at rs1.rrz.Uni-Koeln.DE (Johannes B. Tuemmers) Date: Fri, 28 Apr 95 13:51:44 +0200 Subject: Worldreligions compared (;-) Message-ID: <161227019270.23782.12286739320661881624.generated@prod2.harmonylists.io> Some time ago, I saw this excerpt from some magazine as a copy on a pinwall, please enjoy (absolutely NO intend to flame anybody, anything or whatever..): WORLDRELIGIONS COMPARED Taoism: Shit happens Hare Krishna: Shit happens Rama Rama ding ding. Hinduism: This shit happened before. Islam: If shit happens, take a hostage. Zen: What is the sound of shit happening? Buddhism: When shit happens, is it really shit? Confucianism: Confucius says: "Shit". Protestantism: Shit won't happen, if I work harder. Catholicism: If shit happens, I deserve it. Judaism: Why does this shit always happen to me? Rastafarianism: Let's smoke this shit. Thank you, Yours, Johannes From daudali at uclink3.berkeley.edu Fri Apr 28 22:32:06 1995 From: daudali at uclink3.berkeley.edu (Daud R. Ali) Date: Fri, 28 Apr 95 15:32:06 -0700 Subject: Query Message-ID: <161227019276.23782.11223404507576868799.generated@prod2.harmonylists.io> Does anyone know Stuart Blackburn's e-mail address? I would be thnakful for it Daud Ali From cejka at praha1.ff.cuni.cz Fri Apr 28 16:08:03 1995 From: cejka at praha1.ff.cuni.cz (cejka at praha1.ff.cuni.cz) Date: Fri, 28 Apr 95 18:08:03 +0200 Subject: 'Burning Glasses' in Ancient India, another question Message-ID: <161227019275.23782.5636038072016199565.generated@prod2.harmonylists.io> > > The model of a clear crystal or jewel that reflects something coloured > (e.g. a red flower) is widely used in Advaitin texts to illustrate various > theses of the school, including the crucial epistemological notion of > superimposition (adhyasa). > > > email: R.W.Perrett at massey.ac.nz > If I am not mistaken, the same appears in Vyasa's commentary to Patanjali's Yogasutra (or even in the sutra itself - do not remember) Somewhere in the first adhyaya. -- cejka at praha1.ff.cuni.cz From BAKULA at delphi.com Sat Apr 29 00:26:33 1995 From: BAKULA at delphi.com (Sid Harth) Date: Fri, 28 Apr 95 20:26:33 -0400 Subject: Special Font Offer from Scanrom Message-ID: <161227019279.23782.10740559723215259322.generated@prod2.harmonylists.io> Further to my posting on this subject I have following to say: Excellent! Sid Harth From BAKULA at delphi.com Sat Apr 29 00:53:06 1995 From: BAKULA at delphi.com (Sid Harth) Date: Fri, 28 Apr 95 20:53:06 -0400 Subject: Worldreligions compared (;-) Message-ID: <161227019281.23782.14850240435991156906.generated@prod2.harmonylists.io> On 28-APR-1995 08:02:08.6 indology said to BAKULA > Some time ago, I saw this excerpt from some magazine as a copy on a >pinwall, please enjoy (absolutely NO intend to flame anybody, anything >or whatever..): > WORLDRELIGIONS COMPARED > Taoism: Shit happens > Hare Krishna: Shit happens Rama Rama ding ding. > Hinduism: This shit happened before. > Islam: If shit happens, take a hostage. > Zen: What is the sound of shit happening? > Buddhism: When shit happens, is it really shit? > Confucianism: Confucius says: "Shit". > Protestantism: Shit won't happen, if I work harder. > Catholicism: If shit happens, I deserve it. > Judaism: Why does this shit always happen to me? > Rastafarianism: Let's smoke this shit. > Thank you, > Yours, Johannes Americanism: Cut that shit out. I overheard my Vietnamese friend saying "Shit is good", he meant "Sid is good". Sid Harth From BAKULA at delphi.com Sat Apr 29 03:01:14 1995 From: BAKULA at delphi.com (Sid Harth) Date: Fri, 28 Apr 95 23:01:14 -0400 Subject: Special Font Offer from Scanrom Message-ID: <161227019283.23782.8658037650731452323.generated@prod2.harmonylists.io> On 28-APR-1995 22:36:10.1 fp7 said to BAKULA > Dear Sid, > Would you be willing to elaborate a bit, for the benefit of the world >at large? I'd LOVE to hear more about these fabulous fonts, and will >then be able to make the info available to others. > Yours with admiration for your gallant experiment, > Fran Pritchett If Domonic agrees. By the way, remember S. Kalyanraman our favorite South Asian Languages pundit/guru/word fanatic? Well, he was an advisor of this project of roughly ten years duration with pucca research. Sid Harth From fp7 at columbia.edu Sat Apr 29 12:20:54 1995 From: fp7 at columbia.edu (Frances Pritchett) Date: Sat, 29 Apr 95 08:20:54 -0400 Subject: Special Font Offer from Scanrom Message-ID: <161227019284.23782.13074057537599345398.generated@prod2.harmonylists.io> On Sat, 29 Apr 1995, Sid Harth wrote: > On 28-APR-1995 22:36:10.1 fp7 said to BAKULA > > Dear Sid, > > Would you be willing to elaborate a bit, for the benefit of the world > >at large? I'd LOVE to hear more about these fabulous fonts, and will > >then be able to make the info available to others. > > Yours with admiration for your gallant experiment, > > Fran Pritchett > > If Domonic agrees. By the way, remember S. Kalyanraman our favorite > South Asian Languages pundit/guru/word fanatic? Well, he was an advisor of > this project of roughly ten years duration with pucca research. > > Sid Harth > Dear Sid, I imagine lots of people would be interested--after all, fonts are a common topic of inquiry and discussion on INDOLOGY. In any case, if you at least send comments to me, I'll incorporate them into the Fonts list that we maintain as part of the ILM (Inventory of Language Materials) project, on the South Asia Gopher. Let me take this opportunity to remind everybody that we also maintain annotated lists of in-print language teaching materials for a number of South Asian languages, a list of available language study programs, etc. I can send any of these to anyone as an email message on request, or can send info about how to reach this material on the Gopher. So Sid, your comments will be a great help for those--including me--who are eager to hear more about these new fonts. Wishing everybody a good summer, Fran Pritchett From pslvax!sadhu at UCSD.EDU Sat Apr 29 15:26:30 1995 From: pslvax!sadhu at UCSD.EDU (pslvax!sadhu at UCSD.EDU) Date: Sat, 29 Apr 95 08:26:30 -0700 Subject: 'Burning Glasses' in Ancient India, another question Message-ID: <161227019288.23782.10108255927832715331.generated@prod2.harmonylists.io> | | If I am not mistaken, the same appears in Vyasa's commentary to Patanjali's | Yogasutra (or even in the sutra itself - do not remember) Somewhere in the | first adhyaya. | | -- fyi, there is an english translation of the sutra on the HT email server; no mention of this concept that i saw. btw, i have seen spatika lingam which were not clear (milky quartz). aum sadhu From pauwels at clus1.ulcc.ac.uk Sat Apr 29 17:00:37 1995 From: pauwels at clus1.ulcc.ac.uk (Heidi Pauwels) Date: Sat, 29 Apr 95 17:00:37 +0000 Subject: Query for Blackburn Message-ID: <161227019286.23782.5297176378735819676.generated@prod2.harmonylists.io> > > > Does anyone know Stuart Blackburn's e-mail address? I would be thnakful > for it > Daud Ali > > It's sb12 at soas.ac.uk Hope it works Heidi Pauwels From Gerard.Huet at inria.fr Sat Apr 29 16:58:57 1995 From: Gerard.Huet at inria.fr (Gerard Huet) Date: Sat, 29 Apr 95 18:58:57 +0200 Subject: A few indological inquiries Message-ID: <161227019289.23782.7171048877902704948.generated@prod2.harmonylists.io> Greetings to distinguished indology scholars. I have a few questions pertaining to indian architecture and iconography. The first set of questions concerns Orissan architecture. 1. In Orissa, the main structure of a temple, as well as its inner sanctuary, is usually called "deul". This does not appear to be a sanskrit word, although it could plausibly be derived from the root dIv/dev. What is the accepted etymology of this term? 2. The room next to the deul is called "jaganmohana", which is sanskrit for "Illusion of the World" or "World Illusion" if I am not mistaken, although this word does not appear in Monet-Williams. What is the standard explanation for this terminology? Next I have a few questions about religious iconography. 1. The halo of flames that sometimes frames idols such as Na.tarAja is usually called "prabhAma.n.dala" which means "Circle of Light". This etimology is pretty clear, although it is not clear to me whether the substantive prabhA comes form the verb pra-bhA or from pra-bhAs, since the roots bhA and bhAs have very close meanings. Sometimes this halo is referred to as "prabhAvali" where "vali", which usually means wrinkle in sanskrit, is sometimes spelled "valI" or even "vallI". Which is the correct spelling, and is the proper translation "festooned with light"? Furthermore, what is the precise symbolism of this ornament? The word "prabhA" (light) seems to be preferred to "agni" (fire), which would seem more appropriate if one wanted to evoque the destruction of the world or some other fiery attribute. I have also encountered the terminology "tiruvAci" or "tiruvAsi", which is definitely not indo-european. Could some tamil or other language specialist explain this terminology? 2. 'Siva Na.tarAja is represented dancing its cosmic dance. Should this posture be referred to as "nadAnta" or as "tA.ndava", or even as "Ananda-tA.ndava"? 3. 'Siva Na.tarAja is stepping on a dwarf figure called "apasmAra puru.sa" which means "epileptic person". I have also seen references to the rAk.sasa Muyalaka, or MulayakaN or Musalagan. Could some scholar explain to me the proper spelling, etymology, and symbolism of this figure? More generally, what is the treatise which discusses such matters with authority? Thank you very much for your help. I suggest that you answer by email, and I shall summarize the opinions to this list. Gerard.Huet at inria.fr From magier at columbia.edu Sat Apr 29 23:42:54 1995 From: magier at columbia.edu (David Magier) Date: Sat, 29 Apr 95 19:42:54 -0400 Subject: Query Message-ID: <161227019292.23782.9903421700548147625.generated@prod2.harmonylists.io> > > Does anyone know Stuart Blackburn's e-mail address? I would be thnakful > for it > Daud Ali > > Stuart Blackburn submitted an entry to The international Directory of South Aisa Scholars last November, which contains the following contact information (but no email address, alas): Stuart Blackburn Lecturer Department of the Languages & Cultures of South Asia School of Oriental and African Studies (SOAS) University of London Thornhaugh Street, Russell Square London WC1H OXG UK phone: 171-323-6251 171-323-6228 Fax: 171-436-3844 (David Magier)