From pslvax!sadhu at UCSD.EDU  Wed Mar  1 19:55:56 1995
From: pslvax!sadhu at UCSD.EDU (pslvax!sadhu at UCSD.EDU)
Date: Wed, 01 Mar 95 11:55:56 -0800
Subject: Abhisekham
Message-ID: <161227018773.23782.8210414843456295194.generated@prod2.harmonylists.io>

|          RE: ABHISEKHAM
|          --------------
| 
| Regarding the query on abhisekham on Gomatesvara statue
| at Sravanabelagola in Karnataka, I have a few additional 
| references on abhisekham in general.
| 

Namaste:

I realize this anecdotal message is not going to contribute to a scholarly
discussion on the subject, so feel free to stop here ...

I was at the Calabasis Balaji Temple for Mahasivaratri Monday night
(that is near Malibu, Calif.)  Near me a little girl was being hoisted
on her father's shoulder to watch gallon after gallon after gallon of
milk cascading over the Shiva Lingam.  She said, "Daddy, why are they
pouring milk on the Lord?"  He said, "Because Lord likes it."

aum
sadhu
 


>?From THRASHER at MAIL.LOC.GOV 01 1995 Mar EST 16:10:16
Date: 01 Mar 1995 16:10:16 EST
From: ALLEN W THRASHER <THRASHER at MAIL.LOC.GOV>
Subject: PICTURE OF SAVITRI

          A  library patron  has requested help  in  finding some  work  of 
          Indian fine  art illustrating the  story  of Savitri and Satyavan 
          for use in publishing a translation or version of it.   Is anyone 
          aware of one of the top of their head? 
           
          Thanks, 
           
          Allen Thrasher 
          thrasher at mail.loc.gov                                             
 





From RABE at vaxd.sxu.edu  Thu Mar  2 02:03:36 1995
From: RABE at vaxd.sxu.edu (RABE at vaxd.sxu.edu)
Date: Wed, 01 Mar 95 20:03:36 -0600
Subject: Abhisekham
Message-ID: <161227018775.23782.1234412680359175876.generated@prod2.harmonylists.io>

Re: the California Sivaratri aside on Siva liking it:

Reminds me of the time I was alone measuring a South Indian cave-temple and a
middle-class family drove up to see it.

	"Mommy, Mommy, what are the door guardians for?"

	"To keep the Lord from leaving," was the dead pan reply.

Michael Rabe
Saint Xavier University
Chicago.
 





From mmdesh at umich.edu  Thu Mar  2 15:10:04 1995
From: mmdesh at umich.edu (Madhav Deshpande)
Date: Thu, 02 Mar 95 10:10:04 -0500
Subject: construction with abhi
Message-ID: <161227018776.23782.5419906714848584211.generated@prod2.harmonylists.io>

	The commentaries on Panini 1.4.90-91 cite as an example the 
construction "vRkzam vRkzam abhi sincati" meaning "he waters every tree" 
or "he waters all trees".  In Vedic literature one frequently comes 
across the use of abhi with a single accusative, and independenly, the 
use of doubling to indicate the sense of "each, every, all".  However, I 
have not yet seen an abhi construction with a double accusative outside 
of the commentaries on Panini.  I have searched for attestation 
everywhere, but have not located a real language example.  Such examples 
with prati are fairly common.  If anyone has come across an example of 
abhi, I would like to know the reference.
	Madhav Deshpande
 





From l.m.fosse at easteur-orient.uio.no  Thu Mar  2 15:48:36 1995
From: l.m.fosse at easteur-orient.uio.no (l.m.fosse at easteur-orient.uio.no)
Date: Thu, 02 Mar 95 16:48:36 +0100
Subject: Electronic Sankara
Message-ID: <161227018778.23782.14007221042488279169.generated@prod2.harmonylists.io>

On behalf of a colleague I would like ask: Does anybody know about Sankara
or bhashya material in electronic form, and whether the owner would be
willing to share this material with others?

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 BAKULA at delphi.com  Thu Mar  2 23:59:09 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Thu, 02 Mar 95 18:59:09 -0500
Subject: NEH crisis
Message-ID: <161227018779.23782.14239806910689881533.generated@prod2.harmonylists.io>

On  2-MAR-1995 09:06:42.3 RELIGION%HARVARDA.BITNET said to BAKULA
   > X-To:         Buddhist Academic Discussion Forum
   > <buddha-l at ulkyvm.louisville.edu>
     I thought Members of Indology-L would be very much interested in the
     following posting with erudite commentary from my dear friend
     Richard P. Hayes.

     Sid Harth

   > Dear denizens of BUDDHA-L,
   > As many of you will know from reading other lists, Mara's forces
   > (known in the USA as the Republicans and in Canada under a variety
   > of labels: Liberal Party, Reform Party, Bloc Quebecois, Progressive
   > Conservative Party and New Democratic Party) have sewn hysteria
   > and obsession with balanced budgets among our population. Among the
   > many worthwhile programs to be given the nirvana option is the
   > National Endowment for the Humanities.
   > It must be admitted that I have a very difficult time being objective
   > about the NEH, quite simply because I would not be in the academic
   > world at all had it not been for their help. Twice during the long
   > trek from graduation to permanent employment I kept naama and ruupa
   > together by living on funds from NEH translation grants. These grants
   > made it possible for me to continue doing academic research at a time
   > when I had no other employment related to academic work. Now the fact
   > that the NEH kept me in the academic world may be reason enough to
   > disband it, but it must be remembered that it also sponsored the work
   > of *good* scholars, many of whom are members of this list.
   > It seems to me extremely unlikely that any commercial enterprise is
   > likely to take the place of the NEH in sponsoring academically
   > worthwhile work that has no commercial value. The kind of scholarship
   > that the NEH has funded is very unlikely to be picked up either by
   > the private sector or by State agencies. Many years ago, when Ronald
   > Reagan was President, he said that government should only do those
   > tasks that only government can do. At the time he said that, the first
   > thought I had was that the NEH was a prime example of an agency that
   > does a valuable service that that hardly anyone else (save perhaps a
   > wealthy eccentric) would do. And yet the NEH was already marked for
   > severe reductions in funding, and it was well known that several
   > influential people in Washington felt particularly strongly that the
   > NEH should be abolished (presumably because no one could figure out
   > how to make a lucrative television mini-series out of some of the
   > translations, dictionaries, encyclopedias, concordances, educational
   > software and other scholarly tools that they sponsored).
   > Being a Canadian now, I no longer have much political leverage in the
   > USA. Some of you do have such leverage. If you feel like using it in
   >the debates over the future of the NEH, you may wish to use some of the
   > information below, which I am forwarding from
   >RELIGION at HarvardA.harvard. edu.
   > Yours in belligerent gratitude,
   > Richard P Hayes <cxev at musica.mcgill.ca>
   > P.S. Some of you have expressed deep disapproval of my Republican
   > bashing on this and other lists. May I suggest that if my occasional
   > outbursts annoy you, you write your local Senator and member of
   >Congress and suggest that they draft a constitutional amendment
   >prohibiting the use of BUDDHA-L for making remarks critical of asinine
   >governmental policy.
   > --------------------------- Original Message
   >---------------------------
   > Date:    Wed, 1 Mar 1995 08:53:05 EST
   > From:    APCZYNSKI at SBU.EDU
   > Subject: (Fwd) NEH update
   > A member of the Franciscan Institute at St. Bonvanture
   > University has asked that I post the following message to
   > scholarly lists to which I belong.  It summarizes recent
   > congressional actions regarding the NEH and notes upcoming
   > deliberations.  If you would like further information, there is an
   > address you may contact at the end of the message.
   > ------- Forwarded Message Follows -------
   > Hearings tomorrow:  the Senate committtee considering reauthorization
   > has scheduled a public hearing tomorrow at 9:30am.
   > Witnesses will include Sheldon Hackney, head of the NEH
   > and a state Humanities Council chair.
   > David Barry, Essex College
   > Alberta Arthurs, Rockefeller Foundation
   > Walter Burns, American Enterprise Institute
   > Barry Gross, National Association of Scholars
   > There is some chance that those hearings will be covered by C-Span.
   > If you are interested in seeing the hearings, you may contact C-Span
   > by e-mail: viewer at c-span.org.
   > NEH is an important scholarly as well as a political issue.  It
   > funds 65% of all fellowships in the fields of history, literature,
   > philosophy etc.  Without NEH funding almost no great collaborative
   > projects in the humanities would be possible.  Members of MEDTEXTL
   > probably already know many NEH supported projects, which include
   > editions of works by Thomas Aquinas, William Ockham, John Duns Scotus,
   > and William James; translation of works by Augustine; a data
   > base of major Sanskrit texts; museum displays of Byzantine religious
   > art; as well as many of the widely available electronic texts of the
   > Jewish and Christian Bibles.
   > On February 22, 1995, the House Appropriations Subcommittee voted
   > to rescind $5 million from the 1994 NEH Budget.  Defeated was a
   > proposal by Sidney Yates to cut the budget by much less, $1 million;
   > the vote was along party lines.
   > This is the first of three separate issues affecting the NEH which
   > will be considerd by Congress this year.  The other two are the
   > budget for 1995 and reauthorization.
   > The process of dealing with reauthorization and the two budgets is
   > expected to take a long time; it must be completed by September 30,
   > 1996.
   > Individuals or department wishing to support the reauthorization
   > and continued funding of the NEH probably should send letters to
   > their congressional delegations, explaining NEH's impact on their
   > field and their university.  In addition, they may send xerox
   > copies of those letters to 36 other members of Congress, to the:
   > 11 members of the House Committee considering budget issues,
   > 11 members of the Senate Committee considering reauthorization &
   > 14 key chairs, leaders, and ranking minority members.
   > Names and addresses can be obtained by e-mail from
 RANDREWS at SBU.edu.
Sid Harth
`[1;36;44mRainbow V 1.11 for Delphi - Test Drive
 





From RABE at vaxd.sxu.edu  Fri Mar  3 02:36:32 1995
From: RABE at vaxd.sxu.edu (RABE at vaxd.sxu.edu)
Date: Thu, 02 Mar 95 20:36:32 -0600
Subject: abhishekam, dvarapalas and "Jambudvipa"
Message-ID: <161227018781.23782.7284688130631833764.generated@prod2.harmonylists.io>


Re: Sadhunathan Nadesan's overhearing "because the Lord likes it" at the
Mahasivaratri abhishekam:

Reminds me of the time I was measuring a deserted South Indian cave-temple when
a middle-class family drove up to see it.
A young child asked, 
        "Mommy, Mommy, what are the door guardians for?"

        "To keep the Lord from leaving," was the dead pan reply.

While showing slides of cosmological mandalas in a class this afternoon, I
realized I didn't know why the middle earth is called Jambudvipa.  So I told
the class that probably some who were exchanging citations on Indian herbals
and ayurvedic texts recently could probably tell me what a Rose-apple is, and
the reason for its application to the inner continent.

Michael Rabe
Saint Xavier University
Chicago

 





From dran at cs.albany.edu  Fri Mar  3 18:25:55 1995
From: dran at cs.albany.edu (Paliath Narendran)
Date: Fri, 03 Mar 95 13:25:55 -0500
Subject: "kaumudii" (plant bibliographies)
Message-ID: <161227018783.23782.4877547940763361369.generated@prod2.harmonylists.io>


There is of course the old "Hortus Indicus Malabaricus," produced
in the 17th century. It was compiled with the help of three
Keralite Ayurvedic practitioners. (One of them was an Itti
Acyuthan. I forgot the names of the other two.)

Narendran
 





From nas_ng at lms420.jsc.nasa.gov  Fri Mar  3 20:33:40 1995
From: nas_ng at lms420.jsc.nasa.gov (nas_ng at lms420.jsc.nasa.gov)
Date: Fri, 03 Mar 95 14:33:40 -0600
Subject: Flowers in ancient Tamil
Message-ID: <161227018784.23782.3670621644124716884.generated@prod2.harmonylists.io>



                Flowers in Ancient Tamil literature
               ------------------------------------

Ancient Tamil literature is called Sangam poetry (100 BC to 250 AD).
The sangam poetry is divided into two anthologies 1) eTTut tokai
(eight collections) 2) pattup pATTu (Ten songs)

In the "pattup pATTu", there is a work called Kurinjip pATTu.
The heroine and her friend gather all kinds of flowers
and places them on a rock. In that section of Kurinjip pATTu,
99 flowers with pure Tamil names are mentioned without a break.

1) P. N. Appuswami, Love in the Valley: an English rendering of
Kurinjip-pATTu, 1973, 28 p. Calcutta.

2) S. R. Margabandhu Sarma, Kurinjip-pATTu, 1961, 109 p.

3) R. Periakaruppan, kapilar aruLiya kurinjip-pATTu:
ilakkiyat tiRanAyvu viLakkam, Madurai, 1987, 199 p.

4) Thomas Lehmann, Grammatik des Alttamil unter besonderer
Berucksichtung der Cankam-texte des dichters Kapilar, Stuttgart, 1994, 194 p.

U. V. Swaminathaiyar (1855-1942) rediscovered the Sangam classics from
neglected and decaying palm-leaf manuscripts in the last part of
19th century. These Sangam poems establish Tamil as one of the two
classical languages of India. For all Indian languages other than
Tamil, the metalanguage is Sanskrit. But Tamil and especially in its
oldest extant literature has its own themes and does not borrow too much.
On the importance of UVS work, A. K. Ramanujan wrote a paper in 
Carla Borden, Contemporary Indian tradition, Smithsonian, 1989. See 
A. K. Ramanujan's translations a) The interior landscape b) Poems of 
Love and war, Columbia university. George Hart a) Poems of ancient tamil, 
Berkeley b) Poets of tamil anthologies, Princeton. Thomas Malten, Index of
Tamil sangam literature. Also the works of J. R. Marr.

An interesting note:
>From the first palmleaf manuscript UVS located for Kurinjip pATTu,
few lines in the list of flowers were missing. UVS wondered how many
flowers might have been lost due to the effects of time. UVS searched hard
to find the missing lines and when found it was only three flower
names. He was deeply satisfied to find the entire text intact.
This incident is captivatingly narrated in his autobiography.
The chapter's title is "mUnRu pUkkal" - Three flowers. (nalluraik kOvai)

Yours
n. ganesan
nas_ng at lms461.jsc.nasa.gov








 





From dom at uclblr.iisc.ernet.in  Fri Mar  3 22:52:28 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Fri, 03 Mar 95 22:52:28 +0000
Subject: abhishekam, dvarapalas and "Jambudvipa"
Message-ID: <161227018793.23782.6830539064679135615.generated@prod2.harmonylists.io>

vaxd.sxu.edu!RABE said:
> While showing slides of cosmological mandalas in a class this afternoon, I
> realized I didn't know why the middle earth is called Jambudvipa.  So I told
> the class that probably some who were exchanging citations on Indian herbals
> and ayurvedic texts recently could probably tell me what a Rose-apple is, and
> the reason for its application to the inner continent.

In medical texts, the Jambu is normally taken to be Syzygium cumini
(Linn.) Skeels. (Older name: Eugenia jambolana, Lam.) It has blue-black
plum-like fruits, which can be as big as a pigeon's egg and is called
the Jambul, Black plum or Indian blackberry.

The Rose apple is something different.  Old name Eugenia jambos, Linn.,
but also called Jambu in Sanskrit.

I confess I have been confused by this.  Some months ago I was happily
eating rose apples here in Bangalore, which were easily available in the
market, thinking they were the famous "jambu".  But after a while,
reading the texts available to me, I began to doubt this.  Now I think
that "Jambu" and "Rose apple" are two different fruits.  But I don't
think I've got to the bottom of it yet.

Dominik

 





From torella at rmcisadu.cisadu.uniroma1.it  Fri Mar  3 23:30:49 1995
From: torella at rmcisadu.cisadu.uniroma1.it (torella at rmcisadu.cisadu.uniroma1.it)
Date: Fri, 03 Mar 95 23:30:49 +0000
Subject: bhAvapratyayas
Message-ID: <161227018786.23782.15996283466614523472.generated@prod2.harmonylists.io>


Dear Prof. Deshpande,

thank you very much for your suggestion. I am going to request P.S.Filliozat 
to send me his paper. You very probably meant the paper Filliozat read at the
recent Paris seminar. My student E. Vergiani, who attended the seminar, told
me that Filliozat's paper did not specifically focus on the bhAvapratyayas
but only touched on them incidentally. Anyhow, it will be interesting to 
know Filliozat's observations. My concern with this topic started with the
paribhAzA samAsakRttaddhitezu .... referred to by Abhinavagupta, HelArAja,
Jinendrabuddhi (on the latter there is a paper by R. Hayes in JAOS), KauNDa
BhaTTa etc.  It is indeed rich in linguistical-philosophical implications,
which are worth being worked out.
Any more suggestions or bibliographical references will be welcome.

Raffaele Torella
<torella at rmcisadu.cisadu.uniroma1.it>
 





From ai927 at freenet.carleton.ca  Mon Mar  6 15:58:20 1995
From: ai927 at freenet.carleton.ca (ai927 at freenet.carleton.ca)
Date: Mon, 06 Mar 95 10:58:20 -0500
Subject: connecting in Madras
Message-ID: <161227018788.23782.10635796996190299356.generated@prod2.harmonylists.io>

Dr Kalyanaraman had asked about internet service in Madras.  Here
is some information on top-level domains in India that might be of some
help in the search; I don't have anything specific on Madras
myself.
 

---<clip>--- 
 
For information on Internet access in India you may contact: 
 
----------------------------------------------------------------------------- 
INDIA 
----------------------------------------------------------------------------- 
 
Top-Level Domain Adminstrators 
 
   Address:   National Centre for Software Technology 
              Gulmohar Cross Road #9 
              Juhu, Bombay 400 049 
   Contact:   Srinivasan Ramani 
   Phone:     +91 22 620 0590 
   Fax:       +91 22 621 0139 
   E-mail:    ramani at SAATHI.NCST.ERNET.IN 
 
Source: InterNIC Internet Service Providers List (Asia), 94/11/17 
 
================================================================================ 
 
INDIA 
----- 
** ERNET   (Education  and  Research  Community  Network) 
           Gulmohar Cross Road, Number 9 
           Juhu, Bombay 400 049 
           INDIA 
 
Phone : +91 22 436  1329 (Bombay) or +91 11 4361329 (New Delhi) 
Fax :   +91 22 620 0590 (Bombay) or +91 11 4362924 (New Delhi) 
E-Mail: usis at doe.ernet.in 
 
** INDIALINK BOMBAY 
            Praveen Rao, Indialink Coord. Bombay 
            c/o Maniben Kara Institute 
            Nagindas Chambers, 167 P.D'Mello Rd 
            Bombay - 400 038 
 
Phone: 91-22-262-2388 or 261-2185 
E-Mail: mki at inbb.gn.apc.org 
 
** INDIALINK DELHI 
            Leo Fernandez, Coordinator Indialink 
            c/o Indian Social Institute 
            10 Institutional area, Lodiroad, 
            New Delhi 
 
Phone:    91-11-463-5096 or 461-1745 
Fax:      91-11-462-5015 
E-Mail  : leo at unv.ernet.in 
 
** UUNET India Limited 
            270N Road No. 10 
            Jubilee Hills 
            Hyderabad, A.P. 500 034 India 
 
Phone :   +91 842 238007   or   +91 842 247747 
Fax :     + 91 842 247787 
E-Mail:   info at uunet.in 
 
Source: Internet Access providers in Asia, v. 1.0 (15-Jan-1995) 
 
---<clip>--- 
 
   ... noel evans, ai927 at freenet.carleton.ca 
 
 





From MCDERMOT at wehle.canisius.edu  Mon Mar  6 16:31:22 1995
From: MCDERMOT at wehle.canisius.edu (James McDermott)
Date: Mon, 06 Mar 95 11:31:22 -0500
Subject: Colloquium on Women Mystics
Message-ID: <161227018791.23782.7272971436248002835.generated@prod2.harmonylists.io>

Dr. Genevieve James , Dept. of Modern Languages, Canisius College has 
asked me to post the following call for papers on the list. Professor 
James is particularly interested in eliciting appropriate papers on 
Women Mystics in India:

Call for Papers:

Colloquium on Women Mystics
October 27-29, 1995
Canisius College,
Buffalo, New York 14208

The Colloquium seeks to bring together scholars from different 
disciplines working on various aspects related to women and 
mysticism. Its goal is to assess the status of feminine mysticism in 
our contemporary world through a multi-disciplinary perspective.

Essays may be written in French or English.
Deadline for One-Page Abstracts (with brief C.V.): April 15, 1995.

Completed Papers due no later than June 15, 1995.
Papers are not to exceed 20 minutes presentation time. Papers and 
one-page abstracts to be submitted in duplicate, along with a 
separate sheet listing the following: Title of paper, your name (sur 
name first), academic affiliation if applicable, address, telephone 
number, and E-Mail address.

Please address queries, questions, suggestions, and proposals to:

Prof. Genevieve James, Colloquium Organizer
Phone: (716) 888-2834
Fax: (716) 888-2525
E-Mail: jamesg at ccvmsa.canisius.edu

or to me at:

mcdermot at whele.canisius.edu

and I will pass them along to Prof. James.
 





From jdwhite at unccvm.uncc.edu  Mon Mar  6 16:44:01 1995
From: jdwhite at unccvm.uncc.edu (jdwhite at unccvm.uncc.edu)
Date: Mon, 06 Mar 95 11:44:01 -0500
Subject: Sanskrit Fonts and OCR software.
Message-ID: <161227018789.23782.6907279503029669113.generated@prod2.harmonylists.io>

I am interested in acquiring a sanskrit font and Optical Character Recognition
(for sanskrit) software for windows. I would appreciate any information
about the source of such software (more importantly the font part).

Thanks in advance,

Rajesh P.Thakkar

 





From entwistl at u.washington.edu  Tue Mar  7 01:24:00 1995
From: entwistl at u.washington.edu (Alan Entwistle)
Date: Mon, 06 Mar 95 17:24:00 -0800
Subject: Jamboo vs. jamoon
Message-ID: <161227018799.23782.8427897671271068793.generated@prod2.harmonylists.io>

Dominik points to a confusion between two different fruits, a confusion 
that is addressed in Hobson-Jobson s.v. jamboo (cf. jamoon), where it is 
said that they are "very different fruits, though both classed by 
Linnaeus under the genus Eugenia."
	I remember the jamoon as a tart fruit found on tall trees for a 
short period in the rainy season; deep purple skin, flesh, and juice, in 
size, shape, and texture somewhere between a plum and a large olive.
	Not having travelled much in India beyond the Hindi belt, I have 
only come across what I understood to be a rose-apple (jamboo) in Bali: a 
small fig/pear-shaped, guava-like fruit with a pink blush.
	Why have these two been confused, and for how long? (see CDIAL 
s.v. jambu- and jambula-.
 





From magier at columbia.edu  Tue Mar  7 00:46:05 1995
From: magier at columbia.edu (South Asia Gopher)
Date: Mon, 06 Mar 95 19:46:05 -0500
Subject: Conference on Gender & Vedic Authority
Message-ID: <161227018798.23782.11769091940509769256.generated@prod2.harmonylists.io>

This event announcement is being forwarded to your listserv by the
EVENTS CALENDAR section of The South Asia Gopher. I apologize if you
receive more than one copy of this mailing. If you have further
questions about this event, PLEASE CONTACT EVENT ORGANIZERS as listed.
Do not send questions to The South Asia Gopher or to me.    David Magier
                ---------------

WORKING GROUP ON GENDER AND VEDIC AUTHORITY
Second Annual Conference
Dharam Hinduja Indic Research Center
Columbia University, New York, NY

Thursday, April 27th
Laurie L. Patton, "Authorizing Gender and Gendering Authority: Issues in 
the Study of Women in Vedic Tradition"  (Presented at the University 
Seminar on the Veda and its Interpretation).

Friday, April 28th
(tentative topics)

Stephanie Jamison on Autonomy, Gift-Giving and Women's Religious Roles in 
Ancient India

Ellison Findly on Women and the Practice of Giving: The House Mistress at 
the Door as a Vedic and Buddhist Paradigm

Mary McGee on Ritual Rights: The Gender Implications of Adhikara in Hindu 
Traditions

Laurie L. Patton on Mantras and Miscarriage: The Control of Birth in the 
Late Vedic Period

Vasudha Narayanan on Gender in Tamil Commentary: The Tiruvaymoli as a 
Case Study

Katherine Young on Can Women Recite Mantras? Tracing the Debate in the 
Sri-Vaisnava Tradition

Nancy Falk on Women and Traditional Authority in 19th Century India

Ann Grodzins Gold on Gender and Vedic Authority in Village Rajasthan

FOR MORE INFORMATION, PLEASE CONTACT:

Nancy Braxton
Columbia University
Dharam Hinduja Indic Research Center
1102 International Affairs
420 West 118th Street
New York, NY 10027
212/854-5300
fax: 212/854-2402
email: dhirc at columbia.edu

OR

Prof. Laurie L. Patton
Bard College
Department of Religion
Annandale-on-Hudson, NY 12504
914/471-9836
212/854-3616
email: patton at levy.bard.edu

 


 





From kalie at oslonett.no  Mon Mar  6 20:46:05 1995
From: kalie at oslonett.no (kalie at oslonett.no)
Date: Mon, 06 Mar 95 21:46:05 +0100
Subject: Joining the list
Message-ID: <161227018795.23782.4790556472827854841.generated@prod2.harmonylists.io>

I apologize if this message goes to the list (which I suspect it will).

I just happened to find this address in an archive, and hope it is a 
mailing-list. If that is so, could someone kindly send me information so 
that I can subscribe properly to the list?

   *** K?re Albert Lie                Tlf: +47 33 38 55 72        ***
   *** P.O.Box 121                 E-mail: kalie at oslonett.no      ***
   *** N-3140 Borgheim, NORWAY             kaare.lie at euronetis.no ***
                                                   

 





From torella at rmcisadu.cisadu.uniroma1.it  Mon Mar  6 22:53:01 1995
From: torella at rmcisadu.cisadu.uniroma1.it (torella at rmcisadu.cisadu.uniroma1.it)
Date: Mon, 06 Mar 95 22:53:01 +0000
Subject: Joining the list
Message-ID: <161227018796.23782.3189061928253172268.generated@prod2.harmonylists.io>

You should send the message: subscribe indology your name
to: lproc at liverpool.ac.uk
Good wishes
Raffaele Torella 
 





From CVEDGC at Levels.UniSA.Edu.Au  Tue Mar  7 03:46:17 1995
From: CVEDGC at Levels.UniSA.Edu.Au (CVEDGC at Levels.UniSA.Edu.Au)
Date: Tue, 07 Mar 95 14:16:17 +1030
Subject: Sanskrit word for canal
Message-ID: <161227018801.23782.9090492413499783116.generated@prod2.harmonylists.io>

Sometime ago someone wanted to know if a word for canal exists in Sanskrit.There is a word for canal and it is immortalised by Bana in a verse about his patron King Harsha. It goes like this:
       Anganawedi vasudhaa kulyaa jaladhih sthalee cha paataalam
       Walmeekashcha sumeroo kritapratidnyasya Harshasya
 Roughly translated the meaning is


      For a determined King Harsha the world is like the frontyard,the ocean is like a canal the netherworld like basement Mount Meru like an anthill.
 Dilip Chirmuley
 





From pslvax!sadhu at UCSD.EDU  Tue Mar  7 23:07:22 1995
From: pslvax!sadhu at UCSD.EDU (pslvax!sadhu at UCSD.EDU)
Date: Tue, 07 Mar 95 15:07:22 -0800
Subject: Sai Baba
Message-ID: <161227018806.23782.5541555957149997146.generated@prod2.harmonylists.io>

/ FROM:  David Magier <columbia.edu!magier at ucsd.UUCP>, Mar 7 22:03 1995
| ABOUT: Re: Sai Baba
|
| Mr. Barker inquired about anyone working on Sai Baba. Here is an entry
| from The International Directory of South Asia Scholars (avail. online
| via The South Asia Gopher), for a scholar who does some work on this
| topic. Hope this helps.  David Magier   magier at columbia.edu
| 
......

There are some articles on the Hinduism Today email server
on Sai Baba.

aum
sadhunathan
 





From magier at columbia.edu  Tue Mar  7 21:35:09 1995
From: magier at columbia.edu (David Magier)
Date: Tue, 07 Mar 95 16:35:09 -0500
Subject: Sai Baba
Message-ID: <161227018804.23782.12959818456162739872.generated@prod2.harmonylists.io>

Mr. Barker inquired about anyone working on Sai Baba. Here is an entry
from The International Directory of South Asia Scholars (avail. online
via The South Asia Gopher), for a scholar who does some work on this
topic. Hope this helps.  David Magier   magier at columbia.edu

----------entry from Directory------------
Morton Klass
Professor of Anthropology
Barnard College, Columbia University
          
Mailing Addr: Department of Anthropology
              Barnard College, Columbia University
              New York  NY 10027  USA

phone:  212-854-4314 office
        212-927-2131 residence
FAX:    212-854-7491
email:  mklass at barnard.columbia.edu

DESCRIPTION OF WORK:
Cultural anthropologist  
   areas: South Asia (West Bengal, general North India); 
          Overseas South Asian peoples (most research in Caribbean: 
          Trinidad, Martinique)
          subjects of research / writings: caste (nature / history);
          religion (village level); community structure / change;
          cultural persistence / change (particularly among emigrant
          populations); village response to industrialization;
          Sathya Sai Baba religion (particularly in Trinidad)

[migration / diaspora]
 





From M.H.Barker at liverpool.ac.uk  Tue Mar  7 16:49:55 1995
From: M.H.Barker at liverpool.ac.uk (Mr M.H. Barker)
Date: Tue, 07 Mar 95 16:49:55 +0000
Subject: Sai Baba
Message-ID: <161227018803.23782.9502498009416197774.generated@prod2.harmonylists.io>

This is my first posting to this list.

I would be interested in receiving information on the Indian guru known as
"Sri satya sai baba", I would also be interested in details on "Shirdi baba"
an alleged previous incarnation of Sai Baba.

Thanks in advance

M.H.Barker

The University of Liverpool
Department of Chemistry

E-mail mhbarker at liverpool.ac.uk
 





From patton at levy.bard.edu  Wed Mar  8 00:07:09 1995
From: patton at levy.bard.edu (Laurie Patton)
Date: Tue, 07 Mar 95 19:07:09 -0500
Subject: Sai Baba
Message-ID: <161227018807.23782.9551973126626036033.generated@prod2.harmonylists.io>


You might find the recent "Life and Teachings of Sai Baba of Shirdi" by 
Antonio Rigopoulos (Albany: State University of New York Press, 1993)
of some use. It was reviewed by Anne Hardgrove in The Journal of Asian 
Studies 53.4 (November, 1994): 1307-8.

Laurie Patton


 





From aklujkar at unixg.ubc.ca  Wed Mar  8 20:42:24 1995
From: aklujkar at unixg.ubc.ca (aklujkar at unixg.ubc.ca)
Date: Wed, 08 Mar 95 12:42:24 -0800
Subject: Nyaaya-varttika ms
Message-ID: <161227018811.23782.14865572671797455437.generated@prod2.harmonylists.io>

In response to Yasuhiro Okazak's inquiry about the Jaisalmer ms of
Uddyotakara's Nyaaya-vaarttika:

As I understand, almost all the important mss in the precious collections
at Jaisalmer have been microfilmed. Some of the microfilms, unfortunately
not the entire lot ( if my information is still valid), are accessible
through one of the great scholars of our time: Muni Shri Jambuvijaya. As a
monk Jambuvijayaji does not stay in one place for a long time, although for
the last several years he generally stayed in the Panchasar-Jhinjhuwada
area, near Shankheshvar and Viramgam, in northern Gujarat. I understand
that after spending a few months in Palitana he is now on his way back (on
foot) to Shankheshvar. Generally, letters reach him without any undue delay
if one writes to him (a) c/o Himmatlal Kirtilal Manilal Sanghavi. Adariyana
382 780, Via Viramgam, Gujarat. (b) c/o Visanima Bhavan, Taleti Rd.,
Palitana 364 270.  If the Nyaaya-vaarttika ms is in the microfilms
accessible to him, I am sure he will promptly do whatever he can to make it
available. 

As late as 9 January of this year, my information was that Professor
Anantlal Thakur lives somewhere in or near Calcutta. He may have a copy of
the unpublished part of the ms or of his edn. I would expect Prof.
Satyanarayan Chakraborty, Dept. of Sanskrit. Rabindra Bharati Univ., 56A
Barrackpore Trunk Rd., Calcutta 700 050, West Bengal, India to know Prof.
Thakur's precise address. 

Good wishes.

Ashok Aklujkar, Professor, Department of Asian Studies, University of B.C.,
Vancouver, B.C., Canada V6T 1Z2. Tel: O: (604) 822-5185, R: (604) 274-5353.
 Fax O:
822-8937. E-mail: aklujkar at unixg.ubc.ca 

 





From aklujkar at unixg.ubc.ca  Wed Mar  8 21:20:44 1995
From: aklujkar at unixg.ubc.ca (aklujkar at unixg.ubc.ca)
Date: Wed, 08 Mar 95 13:20:44 -0800
Subject: CIHTS e-mail address
Message-ID: <161227018812.23782.3772957541394988199.generated@prod2.harmonylists.io>

Many Indology Network users would be happy to know that now there is an
e-mail connection for the Central Institute of Higher Tibetan Studies at
Sarnath, Varanasi, India. The e-mail address is: cihts at unv.ernet.in. 

Good wishes.

Ashok Aklujkar, Professor, Department of Asian Studies, University of B.C.,
Vancouver, B.C., Canada V6T 1Z2. Tel: O: (604) 822-5185, R: (604) 274-5353.
 Fax O:
822-8937. E-mail: aklujkar at unixg.ubc.ca

 





From dom at uclblr.iisc.ernet.in  Wed Mar  8 17:43:31 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Wed, 08 Mar 95 17:43:31 +0000
Subject: Phoneday-16April 1995 (fwd)
Message-ID: <161227018815.23782.8008559233643786238.generated@prod2.harmonylists.io>

Not Indological, but Very Useful:

Phoneday - 16 April 1995 - A Final Reminder
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
On 16 April all UK dialling codes will change, by the insertion of a "1"
after the initial 0 of the UK dialling code (or after the "44" for
people dialling into the UK).

Please remember to re-programme numbers stored in FAX machines, modems
and elsewhere since after April 16 the old dialling codes will no longer
work.

The other important changes are that the international dialling code
from within the UK is changing, and the dialling code for five cities is
being completely revised.

>From April 16, UK residents need to dial 00 instead of 010 to access
international numbers.  The following five cities change as follows:

Leeds           0532 xxxxxx becomes   0113 2xx xxxx
Sheffield       0742 xxxxxx becomes   0114 2xx xxxx
Nottingham      0602 xxxxxx becomes   0115 9xx xxxx
Leicester       0533 xxxxxx becomes   0116 2xx xxxx
Bristol         0272 xxxxxx becomes   0117 9xx xxxx

 





From ST403456 at BROWNVM.brown.edu  Thu Mar  9 03:53:46 1995
From: ST403456 at BROWNVM.brown.edu (Nicholas Sterling)
Date: Wed, 08 Mar 95 22:53:46 -0500
Subject: teaching of Sanskrit
Message-ID: <161227018814.23782.6310374199720116586.generated@prod2.harmonylists.io>

Indology subscribers,
        I was referred to this list by someone responding to the following
question which I posted on the CLASSICS list from U. of Washington:

        Currently I am a fourth-year graduate student studying Sanskrit. I am
considering possibly writing a dissertation including both Greek and Sanskrit
or Latin and Sanskrit. Some of those with whom I have spoken about this suggest
to me that there are few positions available in general for Sanskrit, and that
attempting to market a dissertation combining *two* languages is just about
impossible.

        Would anyone here be willing to shed light on this? Where is Sanskrit
taught? Is it really a dry well out there as I have been told? Any insights
would be greatly appreciated.

        My apologies if this is the wrong forum for this question. I am doing
this at someone else's suggestion.

Nicholas Sterling
P.O. Box 1856, Classics Dept.         weekends:
Brown University                      77 Elder Road
Providence, RI 02912                  Needham, MA 02194
(401)-273-0218                        (617)-449-1743
 





From KHB12400 at niftyserve.or.jp  Wed Mar  8 15:18:00 1995
From: KHB12400 at niftyserve.or.jp (=?utf-8?B?5bKh5bSO44CA5bq35rWp?=)
Date: Thu, 09 Mar 95 00:18:00 +0900
Subject: About nyaayadarzana's MSS
Message-ID: <161227018809.23782.9371213316639449513.generated@prod2.harmonylists.io>

Dear members
This is my first posting to this list. I am an isolated (?) student of Indian 
philosophy. I am studying Uddyotakara's nyaayavaarttika, and reading it 
according to CalcuttaSktSeriesText (nyaaya-darzana) mainly. However, I have 
known Thakur's edition (Mithila 1967, 1st adhyaaya only) presents very 
important variant. I think it is not always definitive nyaayavaarttika edition
,
 but is excellent one ,and we cannot edit a definitive text of nyaayavaarttika
 
without helping his edition. I heard the following volumes of this edition 
will be hardly publishied. So I want to see the Jaisalmil's manuscript of 
nyaayadarzana (including nyaayavaarttika), which Thakur's edition based on.
If someone have an information about this manuscript, or its photostat copy, 
please teach me.

Yasuhiro Okazaki
Adress: Arima 545, Chiyoda-cho, Hiroshima, Japan 731-15
E-mail: khb12400 at nifty-serve.or.jp
 





From nas_ng at lms420.jsc.nasa.gov  Thu Mar  9 16:24:04 1995
From: nas_ng at lms420.jsc.nasa.gov (nas_ng at lms420.jsc.nasa.gov)
Date: Thu, 09 Mar 95 10:24:04 -0600
Subject: The Anklet Story
Message-ID: <161227018817.23782.4514628936488631155.generated@prod2.harmonylists.io>



                  CilappatikAram / Kannaki Vazhakkurai
                 ---------------------------------------

CilappatikAram is a Tamil epic (5th centurury A.D. ?) sung by
Ilango Adigal. There must be atleast 600+ books in Tamil on 
"The Story of the Anklet". Quite a few in English too. 
An elegant translation done by a poet has come out:
R. Parthasarathy, The CilappatikAram of ilankO aTikaL:
an epic of South India, 1993, Columbia University Press, 426 p.

The interesting thing is that the main character is still worshipped
in some parts of Kerala and among Sinhalese in Sri Lanka.
Also, different folk versions of the story are prevalent. Please see
1) Kannaki Vazhakkurai (editor: vi. ci. kantaiya), 1968, 470 p.
(Sri Lankan tamil version attributed to Cinkac CekaracacEkaran) 
2) G. Obeyesekere, The cult of the goddess Pattini, Univ. of Chicago, 
1984, 629 p. 16 plates. (Among Sinhalese) 3) Pi. nacimtIn TAkTar, 
kOvilan carittiram - Study of a tribal folk ballad, Sivagangai, 
Annam, 1992 114 p. (A Kerala version)

ci. kOvintarAcanAr, an epigraphist, has identified the temple 
erected to Kannaki in Suruli hills of Madurai district. His identification 
was through Chola inscriptions of 11th century. Refer his work
A flash of light on a hidden fact: an important place at Neduvel Kunram
mentioned in the Tamil epic SilappatikAram, 8 p., Thanjavur, 1968
Even though many places by others have been suggested before and after,
now the widely held opinion tends to be the place first identified by
C. Govindarajan. He has written a recent book, KannakiyAr aTiccuvaTTil,
Madurai Kamaraj University, 1991, 189 p.


Aside:
------
I will write on Tamil books published from Ceylon from 1830s
and the need to preserve them. In 1981, Jaffna library with lots
of archive material from 18-19th century American missionaries, 
the priceless collections if Arumuga Navalar and one-of-a-kind tamil books
(not to be found anywhere in Tamilnadu libraries or the West)
were burnt. I have about 400 titles and will publish a select short
list soon.

Yours
n. ganesan
nas_ng at lms461.jsc.nasa.gov


 





From BAKULA at delphi.com  Fri Mar 10 00:21:46 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Thu, 09 Mar 95 19:21:46 -0500
Subject: Connecting in India
Message-ID: <161227018819.23782.8625657317173616829.generated@prod2.harmonylists.io>

Further to Noel Evans' posting on this topic I have following:
**   UUNET
     Mr. Narsimhan
     Mr. Sitaram
     A-37/F, D.D.A. Flats
     Minirka
     New Delhi
     Phone: (011) 654608
     e-mail: root at delhi.uunet.in
**   Business India Information Technology Ltd.
     Internet: postmaster at axcess.net.in
     B 3/86 Safdarjang Enclave
     New Delhi, 110029
     Phone: 91-11-6883225
            91-11-6883181
            91-11-6883223
     Fax:   91-11-6883226
Thanks to: B.G.Mahesh  e-mail: mahesh at evb.com; mahesh at mahesh.com
Sid Harth

`[1;36;40mRainbow V 1.11 for Delphi - Test Drive
 





From ai927 at freenet.carleton.ca  Fri Mar 10 17:32:01 1995
From: ai927 at freenet.carleton.ca (ai927 at freenet.carleton.ca)
Date: Fri, 10 Mar 95 12:32:01 -0500
Subject: More on Madras Connectivity
Message-ID: <161227018821.23782.5194304481378274412.generated@prod2.harmonylists.io>

Further to Sid Harth's message, I have found the following old
message in an archive which actually mentions Madras; it looks
as if it might be a good idea to try UUNET.

 ... noel evans, ai927 at freenet.carleton.ca

---<clip>---

>From sanjay at spectre.ssd.csd.harris.com Fri Aug 27 07:41:58 1993 
From: sanjay at spectre.ssd.csd.harris.com (Sanjay Deo) 
To: rabani at jeeves.ucsd.edu (Ely Rabani) 
Reply-To: sanjay at travis.csd.harris.com 
Subject: Re: INTERNET Access in India 
 
You might want to check with UUNET. Following is what I have found: 
 
UUNET INDIA LIMITED 
 
UUNET Technologies announces the startup of commercial networking 
services in India.  UUNET India Limited is going to handle the setup 
in India. 
 
By the end of November 1992 UUNET India will offer email and news 
services to subscribers in the Indian cities of Bombay, Calcutta, 
Bangalore, New Delhi, Madras and Hyderabad.  TCP/IP (Alternet) 
services are expected to go online in the first quarter of 1993. 
UUNET India proposes to provide all services being offerred by UUNET 
Technologies Inc., in the U.S., to its subscribers in India which 
includes public domain software archives, USENET news, network 
consulting, etc. 
 
Also UUNET India Limited has a Software development division which 
is currently undertaking projects from Europe & the U.S.  Software 
is being developed in UNIX and DOS environments. 
 
For more details contact : email - info at uunet.in 
 
I Chandrashekar Rao - icr at uunet.in 
Narayan D Raju      - ndr at uunet.in 
 
UUNET India Limited 
270N Road No. 10 
Jubilee Hills 
Hyderabad, A.P. 500 034 India 
                 
Ph: +91 842 238007 
    +91 842 247747 
 
Fax : + 91 842 247787 
--- 
Sanjay Deo                              Ph (off): (305)973-5330 
(M/S 161)                                         (800)666-4544 ext. 5330 
Harris Computer Systems Division        Email: sanjay at ssd.csd.harris.com 
Fort Lauderdale, FL 33309 

---<clip>---
 
 





From pslvax!siva!sadhu at UCSD.EDU  Sat Mar 11 12:33:28 1995
From: pslvax!siva!sadhu at UCSD.EDU (pslvax!siva!sadhu at UCSD.EDU)
Date: Sat, 11 Mar 95 12:33:28 +0000
Subject: saMsAra = Reincarnation?
Message-ID: <161227018822.23782.13573090438748861868.generated@prod2.harmonylists.io>


Aloha:

i know this thread is probably long dead (chuckle), but alas, my home
machine has been dead too, and it just came back to life
whereupon i found this:

...................
|I would agree that it is wrong to translate reincarnation/rebirth as saMsAra.
|Etymologically, there is no doubt a connection, but in terms of usage, I very
|much doubt the effectiveness of the translation. "punarjanma" is in fact used
|quite often, but it carries with it an implied reference to "punarmaraNa" -
|redeath, if you will. 
|
|"saMsAra" as used in a Vedantic context is probably better understood as 
|worldly life, not just the world. The material, external world is never 
|called saMsAra, to the best of my knowledge. 
|
|S. Vidyasankar
|...............
 

thought you might find this interesting:

	SAMASARA:  "Flow."  The phenomenal world.  Transmigratory
	existence, fraught with impermanence and change.  The cycle of
	birth, death, and rebirth; the total pattern of successive
	earthly lives experienced by a soul.  A term similar to
	PUNARJANMA (reincarnation), but with broader connotations.  See:
	evolution of the soul, karma, punarjanma, reincarnation.

	PUNARJANMA: "Reincarnation." From punah, "again and again,", 
	and janma, "taking birth." See: reincarnation.


 From 'Dancing with Siva', Lexicon, pages 806, 790, by Sivaya
Subramuniyaswami.

Om Namasivaya
sadhu
 





From BAKULA at delphi.com  Sun Mar 12 17:15:17 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Sun, 12 Mar 95 12:15:17 -0500
Subject: WWW South Asia sites?
Message-ID: <161227018824.23782.4063623353017574309.generated@prod2.harmonylists.io>

     First she(Apurba Kundu e-mail: a.kundu at bradford.ac.uk)said on
soc.culture.indian.telugu:
For academic purposes, I'm looking for any and all WWW sites dealing with
South Asia (i.e., India, Pakistan, Bangladesh, Sri Lanka, Nepal, Bhutan and
the Maldives). They can be on any subject, e.g. politics, current events,
culture, films, songs, pictures, food, etc.
     Sofar, I,ve come up with:
http://www.acsu.buffalo.edu/~gupta/research.html
http://www-bprc.mps.oho-state.edu/cgi-bin/hpp?gifjpg.html
http://www.csbuffalo.edu/~skumar/india.html
http://india.bgsu.edu/index.html
http://spiderman.bu.edu/misc/india/
http://coombs.anu.edu.au/WWWVL-AsianStudies.html
http://saif.cc.oberlin.edu/Bangladesh/media.html
     Then he(Somak Raychaudhury e-mail: sr1 at mail.ast.cam.ac.uk) said on
soc.culture.indian.bengali:
The only www sites in India I know of are:
IUCAA Pune:
http://iucaa.iucaa.ernet.in/welcome.html
TIFR Bombay:
http://tifrc3.tifr.res.in:80808/tifr/
IIT Bombay:
http://nandadevi.cse.iitdernet.in/
IIT Delhi:
http://kriti.iitd.ernet.in/menu/iitd-home.html
The TIFR node seems to be putting up some very useful home pages. For
instance, there will be a homepage for the city of Bombay (including railway
information) soon.
http:/theory.tifr.res.in/misc/misc_city_services.html
Look for a list of Indian e-mail nodes in:
http:/theory.tifr.res.in/misc/indian_email_nodes
Also reachable are numerous sites on Gopher, e.g.,
I.ISc.:gopher://ece.iisc.ernet.in:70/1
The Maharashtra Tourism Development pages:
gopher://shakti.ncst.ernet.in/11s/mtdc
In addition, Srinivas Padmanabhuni at U Alberta has done us a great service
by compiling a very useful list:
http://web/cs/ualberta.ca/~srinivas/hotlist.html

     Then I (Sid Harth e-mail: bakula at delphi.com) said on
Indology at liverpool.ac.uk:
     Thanks to David Magier, Ph.D. Columbia University e-mail:
magier at columbia.edu.
     The South Asia Gopher compiled, edited and designed by David Magier
Columbia University Libraries,'The South Asia Gopher'(SAG) is a collection of
worldwide network-accessible information resources relating to South Asia.
It is now available free to the public on the global internet, via gopher or
direct telnet connection to the host at Columbia University.
gopher.cc.columbia.edu71
     Cheers.

Sid Harth

`[1;31;41mRainbow V 1.11 for Delphi - Test Drive
 





From BAKULA at delphi.com  Sun Mar 12 23:04:14 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Sun, 12 Mar 95 18:04:14 -0500
Subject: WWW South Asia sites?
Message-ID: <161227018825.23782.16095818188615732435.generated@prod2.harmonylists.io>

On 12-MAR-1995 15:15:35.4 bhagavam said to BAKULA

   > Just a small addition to your WWW site list:
   > .  This is the site for SAGAR: South Asia Graduate Research Journal,
   >which is published biannually by the Center for Asian Studies at the
   >University of Texas at Austin.
   > Manu Bhagavan
          ^^^^^^^^
     Then sky parted and in deep voice the lord God (Bhagvan) said:^^^^

Sid Harth

`[1;34;43mRainbow V 1.11 for Delphi - Test Drive
 





From BAKULA at delphi.com  Mon Mar 13 09:25:57 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Mon, 13 Mar 95 04:25:57 -0500
Subject: WWW South Asia sites?
Message-ID: <161227018827.23782.10571468246696668453.generated@prod2.harmonylists.io>

On 12-MAR-1995 22:16:41.6 bhagavam said to BAKULA
   > Just thought you should know that the actual Web site was deleted from
   > your posting. Thanks for the...ummm...introduction? Glad to see people
   > with a sense of humor...
     Sorry, Bhagavan. Your sight blinded me. Here we go again:


http://wwhost.cc.utexas.edu/ftp/pub/das/.html/south.asia/sagar/sagar.
main.html
     Then Asim Mughal e-mail:mughal at caltech.edu on soc.culture.pakistan
said:
bit.listserv.pakistan
Pakistan at Asuacad.bitnet
     Then Munir M. Pervaiz e-mail:mmunir at inforamp.net on
soc.culture.pakistan said:
http://www.cis.ohio-state.edu/~wasi/index.html
     Then Amjad Farooq Alvi e-mail: amjad at brains.singnet.com.sg on
soc.culture.pakistan said:
http://singnet.com sg/~brains
     Then Sandeep Singh Bajwa on soc.culture.punjab said:
http://www.pitt.edu/~ssbst3/


Sid Harth

`[1;37;44mRainbow V 1.11 for Delphi - Test Drive
 





From ISAACSON at let.rug.nl  Mon Mar 13 09:55:51 1995
From: ISAACSON at let.rug.nl (H. Isaacson)
Date: Mon, 13 Mar 95 10:55:51 +0100
Subject: verification of date
Message-ID: <161227018829.23782.13349936765873864399.generated@prod2.harmonylists.io>

I wonder if one of the knowledgeable people on the list could help 
this astronomical dunce in verifying a date given in Saptar.si 
(Laukika) era, without the century. My struggles with Sewell's tables 
have thus far only succeeded in addling my brains yet further. The 
date is given as sa.m 64 bhaa (i.e. Bhaadra(pada)) "su (i.e. 
"suklapak.se) di (i.e. divase) .sa.s.thyaa.m bhaume. I would  
guess, on other grounds, that the date might be one in the late 
nineteenth century.

I shall greatly appreciate any help.
H. Isaacson
isaacson at let.rug.nl
 





From ST403456 at BROWNVM.brown.edu  Tue Mar 14 00:19:15 1995
From: ST403456 at BROWNVM.brown.edu (Nicholas Sterling)
Date: Mon, 13 Mar 95 19:19:15 -0500
Subject: Sanskrit *apud* Classics again...and Hindi??
Message-ID: <161227018830.23782.15047738135577357129.generated@prod2.harmonylists.io>

Sanskrit and Hindi proponents:
       I am pleased about the response I have received for my inquiry about
where Sanskrit is taught.

       I'd like to add two related inquires: (1) Are there many Classics
Department with Greek and Latin in which Sanskrit is also taught? If so, will
there be any posts available in a few years? (2) Are there places where Hindi
is taught as well as Sanskrit? (not necessarily in a Classics Department,
though if there be any Classics Departments which support Hindi, by all means
let me know about them!)

       Again, I hope this is an appropriate forum in which to discuss this
question.

       Thanks for the prior responses. If anyone has further insight, keep 'em
coming!

Nicholas Sterling
 





From rkornman at pucc.Princeton.EDU  Tue Mar 14 04:44:28 1995
From: rkornman at pucc.Princeton.EDU (Robin Kornman)
Date: Mon, 13 Mar 95 23:44:28 -0500
Subject: teaching of Sanskrit
Message-ID: <161227018835.23782.17445005043226026740.generated@prod2.harmonylists.io>

I wrote a dissertation using a combination of Classical Western languages
and Asian languages. I have found it very difficult to market myself. But
that's no reason to stop trying. I feel that if you want to span East and
West, you should be willing to put up with a longer, harder job hunt than
ordinary scholars. 

>Indology subscribers,
>        I was referred to this list by someone responding to the following
>question which I posted on the CLASSICS list from U. of Washington:
>
>        Currently I am a fourth-year graduate student studying Sanskrit. I am
>considering possibly writing a dissertation including both Greek and Sanskrit
>or Latin and Sanskrit. Some of those with whom I have spoken about this suggest
>to me that there are few positions available in general for Sanskrit, and that
>attempting to market a dissertation combining *two* languages is just about
>impossible.
>
>        Would anyone here be willing to shed light on this? Where is Sanskrit
>taught? Is it really a dry well out there as I have been told? Any insights
>would be greatly appreciated.
>
>        My apologies if this is the wrong forum for this question. I am doing
>this at someone else's suggestion.
>
>Nicholas Sterling
>P.O. Box 1856, Classics Dept.         weekends:
>Brown University                      77 Elder Road
>Providence, RI 02912                  Needham, MA 02194
>(401)-273-0218                        (617)-449-1743
>
>

 





From rkornman at pucc.Princeton.EDU  Tue Mar 14 04:44:59 1995
From: rkornman at pucc.Princeton.EDU (Robin Kornman)
Date: Mon, 13 Mar 95 23:44:59 -0500
Subject: CIHTS e-mail address
Message-ID: <161227018833.23782.6765866844071400515.generated@prod2.harmonylists.io>

Who are the teachers at the CIHTS?


>Many Indology Network users would be happy to know that now there is an
>e-mail connection for the Central Institute of Higher Tibetan Studies at
>Sarnath, Varanasi, India. The e-mail address is: cihts at unv.ernet.in.
>
>Good wishes.
>
>Ashok Aklujkar, Professor, Department of Asian Studies, University of B.C.,
>Vancouver, B.C., Canada V6T 1Z2. Tel: O: (604) 822-5185, R: (604) 274-5353.
> Fax O:
>822-8937. E-mail: aklujkar at unixg.ubc.ca
>
>
>

 





From a018967t at bcfreenet.seflin.lib.fl.us  Tue Mar 14 13:50:53 1995
From: a018967t at bcfreenet.seflin.lib.fl.us (Aditya, The Hindu Skeptic)
Date: Tue, 14 Mar 95 08:50:53 -0500
Subject: Scary news from India
Message-ID: <161227018841.23782.650594132838242396.generated@prod2.harmonylists.io>

I have learned that a very fanatic Hindu party named Shiv Sena has come to 
power in the State of Maharastra in India. This is very important state 
with capitol in Bombay. It is alleged that Shiv Sena was responsible for 
many atrocities not only against Muslims but also against Hindus from 
other states. The situation is parallel to that in Algeria but only 
difference is that it is in one part of India and not whole of India.
Let us keep our fingers crossed and see the developments.
****************************************************************************
Aditya Mishra                                | The opinions expressed herein
Phone/FAX 305-746-0442 (Please leave message)| are absolutely not immutable
email: a018967t at bcfreenet.seflin.lib.fl.us   | and may have changed by the
   (Please excuse for the extra long address)| time you read them due to the
Prodigy: TVDS96A                             | new evidence and/or data.
****************************************************************************                                             


 





From ISAACSON at let.rug.nl  Tue Mar 14 08:00:55 1995
From: ISAACSON at let.rug.nl (H. Isaacson)
Date: Tue, 14 Mar 95 09:00:55 +0100
Subject: verification of date
Message-ID: <161227018838.23782.928851818402454806.generated@prod2.harmonylists.io>

My most sincere thanks to Professor Yano, for troubling to run his 
remarkable program and for the very helpful results.

H. Isaacson
 





From cranki1 at zeus.towson.edu  Tue Mar 14 14:32:38 1995
From: cranki1 at zeus.towson.edu (cr)
Date: Tue, 14 Mar 95 09:32:38 -0500
Subject: Scary news from India
Message-ID: <161227018844.23782.18138030520767410620.generated@prod2.harmonylists.io>

After living in Bombay during the riots of '92-'93, I am not pleased 
about the elections either.  I have my own ancedotes of that time that 
are not for this group.  I must take issue on the tone of this post. 
Titling it "scary news" does not help India.  The emotional wording 
provoke typical Western reactions about India.  Certainly there are 
consequences to be considered but indologists represent India to the rest 
of the world and, like it or not, are ambassadors or diplomats of a 
sort.  It would be prudent to take this responsibility with wisdom.

On Tue, 14 Mar 1995, Aditya, The Hindu Skeptic wrote:

> I have learned that a very fanatic Hindu party named Shiv Sena has come to 
> power in the State of Maharastra in India. This is very important state 
> with capitol in Bombay. It is alleged that Shiv Sena was responsible for 
> many atrocities not only against Muslims but also against Hindus from 
> other states. The situation is parallel to that in Algeria but only 
> difference is that it is in one part of India and not whole of India.
> Let us keep our fingers crossed and see the developments.
> ****************************************************************************
> Aditya Mishra                                | The opinions expressed herein
> Phone/FAX 305-746-0442 (Please leave message)| are absolutely not immutable
> email: a018967t at bcfreenet.seflin.lib.fl.us   | and may have changed by the
>    (Please excuse for the extra long address)| time you read them due to the
> Prodigy: TVDS96A                             | new evidence and/or data.
> ****************************************************************************                                             
> 
> 
>  
> 
 


>?From THRASHER at MAIL.LOC.GOV 14 1995 Mar EST 11:31:11
Date: 14 Mar 1995 11:31:11 EST
Reply-To: THRASHER <THRASHER at MAIL.LOC.GOV>
From: ALLEN W THRASHER <THRASHER at MAIL.LOC.GOV>
Subject: LOTUSES AND THE MOON

          Re: Lotuses or waterlilies and when they bloom 
           
          Someone, I believe it was Dominnik, asked if there were any truth 
          to  the  Indian poetic fancy  that certain lotuses or waterlilies 
          bloom when the moon rises.  I called up Lilypons Acquatic Gardens 
          in  Maryland,  one  of  the  largest waterlily nurseries  in  the 
          country, and  they said they  had never heard  of  such  a thing, 
          though of course there are plenty of them that bloom at night.  I 
          have also  read  a couple of  books  on  water gardening and  the 
          catalogs of five or  six other suppliers and none of them mention 
          anything like it.   I there were anything to  it,  they would use 
          the romantic charm of  the idea to sell the plants.  I  also have 
          never heard  of  any other nocturnal flowering plant  that  opens 
          only with the moon. 
           
          Allen Thrasher                                                    
 





From G.Samuel1 at lancaster.ac.uk  Tue Mar 14 09:32:53 1995
From: G.Samuel1 at lancaster.ac.uk (Prof G Samuel)
Date: Tue, 14 Mar 95 09:32:53 +0000
Subject: Sanskrit *apud* Classics again...and Hindi??
Message-ID: <161227018840.23782.8822873879823258958.generated@prod2.harmonylists.io>

>        I'd like to add two related inquires: (1) Are there many Classics
> Department with Greek and Latin in which Sanskrit is also taught? If so, will
> there be any posts available in a few years?

One department with Gk, Latin and Skt is the Department of Classics at
the University of Newcastle, New South Wales (Australia). Sanskrit there
was introduced by the recently-retired professor of classics, Godfrey
Tanner, who still teaches it on a part-time basis. I am not sure what
the prospect for jobs in future are; probably not all that large, since
student demand is small, but it might be worth dropping Prof Tanner a
line if you're interested in that part of the world. The address is Dept
of Classics, University of Newcastle, Callaghan, NSW 2308, Australia.

Geoffrey Samuel


 





From kellner at ue.ipc.hiroshima-u.ac.jp  Tue Mar 14 13:30:57 1995
From: kellner at ue.ipc.hiroshima-u.ac.jp (Kellner)
Date: Tue, 14 Mar 95 13:30:57 +0000
Subject: Third International Dharmaki@rti Conference
Message-ID: <161227018832.23782.12524896419146528863.generated@prod2.harmonylists.io>

Prof. Katsura asked me to forward the following message, replies to which can 
be sent either, via e-mail, to myself (kellner at ue.ipc.hiroshima-u.ac.jp), or,
via snail-mail, to Prof. Shoryu Katsura, Institute for Indian Philosophy, 
Faculty of Letters, Hiroshima University, Kagamiyama 1-2-3, Higashi-Hiroshima, 
JAPAN. 


First Circular
Third International Dharmaki at rti Conference
Hiroshima, November 4-6, 1997

Dear Colleague, 

     More than five years have passed since we got together in Vienna for the 
2nd International Dharmaki at rti Conference. Its proceedings, Studies in the 
Buddhist Epistemological Tradition, was edited by Prof. Steinkellner and 
published by the Austrian Academy in 1991. Since then, a number of significant 
contributions to the studies of the Buddhist prama at n@a tradition have appeared. 
     
	I am now proposing to have the next International Dharmaki at rti 
Conference in Hiroshima, November 1997. It will be held at some conference room 
in Hiroshima, and the minimum conference fee will be charged. Other details 
have not yet been decided. Those who are attending from outside Japan will 
receive help with booking reasonable accomodation, but Japanese participatns 
are expected to book for themselves. 

     I hope that you will be able to attend and present a paper on any topic 
related to either Dharmaki at rti or the Buddhist prama at n@a tradition. 
Presentation of papers will be limited to 20 minutes. 

     If you intend to participate, please return the attached form to the above 
address by September 1, 1995, at the latest. A second circular will then be 
sent to you in December 1995. I will be much obliged, if you pass this 
information to anyone who might be interested in this conference. 


     With best regards, 

     Prof. Shoryu Katsura

----------------Cut here--------------------------

      Third International Dharmaki at rti Conference Registration Form
                                    
Your Name:
Address:
Tel & Fax No.:
E-mail address:

Title of your paper:

Birgit Kellner
Institute for Indian Philosophy
University of Hiroshima
 





From kashyap at paul.rutgers.edu  Tue Mar 14 18:55:18 1995
From: kashyap at paul.rutgers.edu (Vipul Kashyap)
Date: Tue, 14 Mar 95 13:55:18 -0500
Subject: Scary news from India
Message-ID: <161227018848.23782.16060563557393718788.generated@prod2.harmonylists.io>


Whatever happened to steering clear of politics on this mailing list ?
Is the moderator listening ?

>I have learned that a very fanatic Hindu party named Shiv Sena has come to 
>power in the State of Maharastra in India. This is very important state 
>with capitol in Bombay. It is alleged that Shiv Sena was responsible for 
>many atrocities not only against Muslims but also against Hindus from 
>other states. The situation is parallel to that in Algeria but only 
>difference is that it is in one part of India and not whole of India.
>Let us keep our fingers crossed and see the developments.
>****************************************************************************
>Aditya Mishra                                | The opinions expressed herein
>Phone/FAX 305-746-0442 (Please leave message)| are absolutely not immutable
>email: a018967t at bcfreenet.seflin.lib.fl.us   | and may have changed by the
>   (Please excuse for the extra long address)| time you read them due to the
>Prodigy: TVDS96A                             | new evidence and/or data.
>****************************************************************************                                             
>
>
> 
>
 





From ami0209 at rs1.rrz.Uni-Koeln.DE  Tue Mar 14 14:02:00 1995
From: ami0209 at rs1.rrz.Uni-Koeln.DE (Johannes B. Tuemmers)
Date: Tue, 14 Mar 95 15:02:00 +0100
Subject: Indian Folk & Tribal Bronzes
Message-ID: <161227018843.23782.14017871234376862206.generated@prod2.harmonylists.io>


Dear members of the list,

I would like to inform you about a research project on Indian Folk and
Tribal Bronzes which started in 1989 by the german indologist 
Cornelia Mallebrein and which I hope will find your interest.
   The work centered on the study of household shrines in Maharashtra,
Madhya Pradesh (including Bastar) and Orissa with special emphasis on the
Kondh tribe. The initial research of three years including extensive field
work resulted in 1993/94 in an exhibition 'The Other Gods - Folk- and Tribal
Bronzes from India' at the Rautenstrauch-Joest-Museum for Ethnology in
Cologne, Germany, which lasted for more than ten months. It coincided with
the publication of a catalogue summarizing the results of the project and
explaining the exhibits. It also contains contributions by 14 reputed
Indologists . Professor G.D. Sontheimer of the South Asia Institute of Heidelberg
University was the academic adviser to the project until his premature death
in 1992.
   The exhibition has now been taken to the State Museum of Ethnology at the
Japanese Palais in  Dresden, the cultural centre of East Germany (until 31.
5. 1995). From there it will travel to the National Museum of Oriental Art
in Rome, Italy (Winter 1995/96) and the Berlin House of World Cultures
(Spring 1996).
   This exhibition of Indian folk and tribal bronzes is unique among world
museums. It presents a hithero undiscovered art form. Until now, folk and
tribal culture has been considered unrepresentative of Indian Culture, and
woefully neglected. Both the exhibition and its accompanying catalogue
document for the first time authentic, unknown artfacts and rituals of
Indian folk and tribal religions. 
   One important feature is  a complete pantheon of family deities of 
the Kokna and Varli tribes of West Maharashtra. These deities became 
'physically present' in the exhibition as a result of the consecration 
of their bronzes in India that lasted several days. 
   A rich collection of exquisite bronzes from Bastar (Madhya Pradesh) and 
nearly 300 bronzes from the Kondh tribe (Orissa) can be seen in the exhibition 
and (many of them) in the catalogue. Eight scenic installations are set up 
and a videodocumentation (1 hour) shows ceremonies, the consecration rites 
of the Kokna and Varli and the festival of the Clan-deities of the 
Gond-tribe in Bastar, which have never been seen before in the west.
   Only by gaining the personal trust and confidence of the many tribal
groups was it possible to accieve the cooperation required for extensive
field research. This project was recognized by UNESCO as a contribution to
the World Decade for Cultural Development for its efforts to preserve the
Indian cultural heritage. Prof. Sontheimer wrote in June 1992: " .. it is
therefore important to investigate, before they are lost, the origin of the
bronzes, the methods of their production, and their religious function and
meaning."
   Fourteen renowned scholars contributed to the catalogue written by
Cornelia Mallebrein that was conceived as a manual for analyzing and
illustrating the great variety of idols in the folk and tribal culture of
central India (see list of contents below). 

Catalogue: Die Anderen Goetter - Volks- und Stammebronzen aus Indien
(The Other Gods - Folk- and Tribal Bronzes from India)
559 pages, 576 Photographs (85 color), numerous drawings, maps
Hardcover price: DM 78.- (ISBN 3-923158-25-4, Edition Braus). 
Mail order: Verwaltung der Museen, St. Apern-str. 17-21, 50678 Koeln,
Germany.


Contributers to this catalogue (in german) were:

Herrmann Kulke: Regionen und Regionalkulturen in der indischen Geschichte;
Georg Pfeffer: 'Rasse' und 'Kaste' als soziale Ordnungsideen;
Rainer Hoerig: AdivAsI: Das andere Indien;
M.K. Dhavalikar: Vergangenheit in der Gegenwart: Lebendige Vorgeschichte in
                 Indien;
Paul Yule: ?berlegungen zu den fruehen Metallarbeiten in Indien;
Gudrun Buehnemann: Gott Shiva und seine Familie;
Elizabeth Chalie-Visuvalingam: Shiva und seine Manifestationen als Bhairava;
Monika Horstmann: 1) Die gestalthaften Manifestationen (avatAra) von Gott
                  Vi.s.nu; 2) Hochkulturliche Rezeption lokaler Gottheiten
                  nach dem avatAra-Konzept: Ausgewaehlte Typen;
E. Masilamani-Meyer and C. Vogelsanger: PArvatI, KAlI, MArI - Verschiedene
                                        Formen der DevI;
Gerd Kreisel: ShrI, die altindische Gluecksgoettin;
Madhukar Shripad Mate: Zur Verehrung von Tieren in Indien;
Heidrun Brueckner: Zu Kult und Ikonographie von Tulu-Volksgottheiten an der
                   Westkueste Suedindiens;
Lydia Icke-Schwalbe: Der gesellschaftliche Status der Metallhandwerker in
                     Indien.
Josef Riederer: Die Metallanalyse der Volksbronzen

(143 pp)


The contribution of Mrs. Mallebrein is the following (in german, shortened):

Housshrines in central-India; 
Housshrines in Maharashtra; 
familygodesses (kulsvAminI) in Maharashtra, introduction; 
the godess BhavAnI of Tuljapur; 
the familygodess MahAlak.smI of Kolhapur; 
the godesses Re.nukA and YellammA; 
the godess Sapta'sri'ngI of Vani; 
the godess Yoge'svarI of Ambajogai; 
the MAtAvAlA, worshipper of the godess bIjAsenmAtA; 
Kha.n.doba, the king on earth; 
JotibA, the KedArnAth of Vadi Ratnagiri; 
Narasi.mha; 
masks of deities; 
Deities and ancestors on plaquettes (.tAk); 
Housshrines of tribal groups in the western Ghat-mountains of Maharashtra 
            - the example of the Kokna and Varli;
Housshrines in the Satpura-mountains - .ThAkurdeo; 
KAthImAtA, the godess with one leg and without head; 
Bronzes from Bastar and near regions; 
Bronzes of the Kondh and other tribes from Orissa.

(345 pp.) 

Index of 269 names of folk and tribal deities. 

Please feel free to e-mail me for any further information you may need.

With kind regards,

Yours sincerely

Johannes Tuemmers


-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 mmdesh at umich.edu  Tue Mar 14 21:02:28 1995
From: mmdesh at umich.edu (Madhav Deshpande)
Date: Tue, 14 Mar 95 16:02:28 -0500
Subject: For the users of my "A Sanskrit Primer"
Message-ID: <161227018850.23782.18377978954713111301.generated@prod2.harmonylists.io>

This is a generic message to all those Sanskritists who are using my "A 
Sanskrit Primer."  If you intend to use this textbook for your classes in 
the future, please do not use its pre-1995 editions for your classes.  I 
have made numerous corrections and additions in the 1995 edition, and I 
would like the students to use this latest edition.  If you have any 
questions regarding this, please contact me at:  mmdesh at umich.edu.
	Thanks.
		Madhav Deshpande
 





From asher at maroon.tc.umn.edu  Tue Mar 14 22:20:58 1995
From: asher at maroon.tc.umn.edu (Frederick M Asher)
Date: Tue, 14 Mar 95 16:20:58 -0600
Subject: Sanskrit *apud* Classics again...and Hindi??
Message-ID: <161227018852.23782.1512058437692201327.generated@prod2.harmonylists.io>

Yes, at Minnesota, Sanskrit is offered through the Classics Department 
(Classical and Near Eastern Studies, as it is called).  Bill Malandra is 
the Sanskritist here.  Rick Asher


On Tue, 14 Mar 1995, Nicholas Sterling wrote:

> Sanskrit and Hindi proponents:
>        I am pleased about the response I have received for my inquiry about
> where Sanskrit is taught.
> 
>        I'd like to add two related inquires: (1) Are there many Classics
> Department with Greek and Latin in which Sanskrit is also taught? If so, will
> there be any posts available in a few years? (2) Are there places where Hindi
> is taught as well as Sanskrit? (not necessarily in a Classics Department,
> though if there be any Classics Departments which support Hindi, by all means
> let me know about them!)
> 
>        Again, I hope this is an appropriate forum in which to discuss this
> question.
> 
>        Thanks for the prior responses. If anyone has further insight, keep 'em
> coming!
> 
> Nicholas Sterling
>  
> 
 





From yanom at ksuvx0.kyoto-su.ac.jp  Tue Mar 14 07:27:42 1995
From: yanom at ksuvx0.kyoto-su.ac.jp (yanom at ksuvx0.kyoto-su.ac.jp)
Date: Tue, 14 Mar 95 16:27:42 +0900
Subject: verification of date
Message-ID: <161227018837.23782.17442112284581651035.generated@prod2.harmonylists.io>

H. Isaacson put a question:

>I wonder if one of the knowledgeable people on the list could help
>this astronomical dunce in verifying a date given in Saptar.si
>(Laukika) era, without the century. My struggles with Sewell's tables
>have thus far only succeeded in addling my brains yet further. The
>date is given as sa.m 64 bhaa (i.e. Bhaadra(pada)) "su (i.e.
>"suklapak.se) di (i.e. divase) .sa.s.thyaa.m bhaume. I would
>guess, on other grounds, that the date might be one in the late
>nineteenth century.

to which I would like to answer.

Saptar.si (Laukina) sa.m 64 can be
Saka 1711 (current) or
Saka 1710 (expired) or
Saka 1811 (current) or
Saka 1810 (expired)

since we should add 47 to get the corresponding <current> Saka year.
(See Sewell-Dikshit, page 41).

The result my program is
=====================================================================
 Saka 1711   Bhadrapada Suklapaksa  6  |  AD 1789  8 27    Thursday
=====================================================================
 Saka 1710   Bhadrapada Suklapaksa  6  |  AD 1788  9  6    Saturday
=====================================================================
 Saka 1811   Bhadrapada Suklapaksa  6  |  AD 1889  9  1    Sunday
======================================================================
 Saka 1810   Bhadrapada Suklapaksa  6  |  AD 1888  9 12    Wednesday
======================================================================
which are not good.  But when we try the other way round, I got for
the last date:

==========================================================================
 1888  9 11 Tue | Saka 1810        Bhadrapada Suklapaksa  6 (0.28) Visakha
==========================================================================
Since my conversion promgram from Western to Indian is more reliable
than that from Indian to Wetern, I think that the possibily of the
last one is very high.

I hope this helps.

Michio YANO
 





From l.m.fosse at easteur-orient.uio.no  Tue Mar 14 17:03:33 1995
From: l.m.fosse at easteur-orient.uio.no (l.m.fosse at easteur-orient.uio.no)
Date: Tue, 14 Mar 95 18:03:33 +0100
Subject: Scary news from India
Message-ID: <161227018847.23782.17229503148604521292.generated@prod2.harmonylists.io>

>Certainly there are
>consequences to be considered but indologists represent India to the rest
>of the world and, like it or not, are ambassadors or diplomats of a
>sort.  It would be prudent to take this responsibility with wisdom.

I take exception to this view. Indologists are not ambassadors or diplomats
of a sort. They are independent scholars only representing their own views
(unless they actually happen to represent an organization or a country's
diplomatic staff, in which case they do not specifically speak as
Indologists, but as diplomats). As scholars, Indologists should be
critical, analytical and independent (which is the general academic ideal).
Their job is not to be kind - nor cruel - to India or any other state in
their field of study, but to give their views of things as they see them,
with as strong arguments as possible. In short: An Indologist should not be
different from an old-fashioned Sovietologist, Sinologist or Arabist.

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 mdesouza at wam.umd.edu  Wed Mar 15 16:04:09 1995
From: mdesouza at wam.umd.edu (Maureen)
Date: Wed, 15 Mar 95 11:04:09 -0500
Subject: Scary news from India
Message-ID: <161227018855.23782.311701116956008272.generated@prod2.harmonylists.io>



On Tue, 14 Mar 1995, Aditya, The Hindu Skeptic wrote:

> I have learned that a very fanatic Hindu party named Shiv Sena has come to 
> power in the State of Maharastra in India. This is very important state 
> with capitol in Bombay. It is alleged that Shiv Sena was responsible for 
> many atrocities not only against Muslims but also against Hindus from 
> other states. The situation is parallel to that in Algeria but only 
> difference is that it is in one part of India and not whole of India.
> Let us keep our fingers crossed and see the developments.
> ****************************************************************************
> Aditya Mishra                                | The opinions expressed herein
> Phone/FAX 305-746-0442 (Please leave message)| are absolutely not immutable
> email: a018967t at bcfreenet.seflin.lib.fl.us   | and may have changed by the
>    (Please excuse for the extra long address)| time you read them due to the
> Prodigy: TVDS96A                             | new evidence and/or data.
> ****************************************************************************                                             
> 

Hello,
	Could you please keep the political stuff off this interest 
group. It really is quite inappropriate.  Please try posting on 
soc.culture.indian (netnews).

Thanks!
 





From a018967t at bcfreenet.seflin.lib.fl.us  Wed Mar 15 18:55:10 1995
From: a018967t at bcfreenet.seflin.lib.fl.us (Aditya, The Hindu Skeptic)
Date: Wed, 15 Mar 95 13:55:10 -0500
Subject: Scary news from India
Message-ID: <161227018857.23782.9323525178198996169.generated@prod2.harmonylists.io>

On Wed, 15 Mar 1995, Maureen wrote:
> Hello,
> 	Could you please keep the political stuff off this interest 
> group. It really is quite inappropriate.  Please try posting on 
It is not political at all. Indology does not deal with past but also with 
the present cultural unheavals as well. People who read this list are also 
interested in any startling events that may affect their access to the 
resources in city like Bombay.
 





From d.keown at gold.ac.uk  Wed Mar 15 14:47:48 1995
From: d.keown at gold.ac.uk (d.keown at gold.ac.uk)
Date: Wed, 15 Mar 95 14:47:48 +0000
Subject: Journal of Buddhist Ethics Publication News
Message-ID: <161227018853.23782.10513612200157807309.generated@prod2.harmonylists.io>


In consideration of the Journal of Buddhist Ethics' sponsorship of a major
online conference on Buddhism and Human Rights in 1995, the editors thought
it valuable to begin the 1995 issue of the JBE with an article on this
important topic.  Thus the Journal of Buddhist Ethics is pleased to announce
the publication of the following Research Article:
 
Title: Are there "Human Rights" in Buddhism?
Author: Damien Keown
Publication Date: March 15, 1995
 
ABSTRACT
 
     It is difficult to think of a more urgent question for Buddhism
in the late twentieth century than human rights. Human rights issues
where Buddhism has a direct involvement, notably in the case of Tibet,
feature regularly on the agenda in superpower diplomacy. The
political, ethical and philosophical questions surrounding human
rights are debated vigourously in political and intellectual circles
throughout the world. Yet despite its contemporary significance, the
subject has merited hardly a footnote in mainstream academic research
and publication in the field of Buddhist Studies. Why is this? One
reason would seem to be the lack of a precedent within Buddhism itself
for discussing issues of this kind; scholars, by and large, continue
to follow the tradition's own agenda, an agenda which appears to some
increasingly medieval in the shadow of the twenty-first century. If
Buddhism wishes to address the issues which are of concern to today's
global community, it must begin to ask itself new questions alongside
the old ones.
     In the context of human rights, which is the theme of this paper,
an important preliminary question would seem to be whether traditional
Buddhism has any understanding of what is meant by "human rights" at
all. Indeed, it may be thought that since the concept of "rights" is
the product of an alien cultural tradition it would be utterly
inappropriate to speak of rights of any kind - "human" or otherwise -
in a Buddhist context. Even if it was felt that these objections were
overstated, and that the issue of human rights does have a legitimate
place on the Buddhist agenda, there would still remain the separate
and no less difficult question of how human rights were to be grounded
in Buddhist doctrine, particularly in the light of the fact that the
tradition itself provides little precedent or guidance in this area.
     This article offers a preliminary exploration of the questions
raised in the paragraph above. It concludes that it is legitimate to
speak of both "rights" and "human rights" in Buddhism, and proposes a
ground for human rights in Buddhist doctrine.
 
 
ABOUT THE AUTHOR
 
Damien Keown teaches in the Department of Historical & Cultural Studies,
Univerity of London, Goldsmiths.  He may be reached via E-mail at:
d.keown at gold.ac.uk
 
RETRIEVAL INSTRUCTIONS
 
Material published by the Journal of Buddhist Ethics may be read and retrieved
via the World Wide Web, Gopher, anonymous FTP, or FTPMAIL.
 
If you are familiar with WWW browsing software, open a URL
connection to
 
http://www.psu.edu/jbe/jbe.html
 
or
 
http://www.gold.ac.uk/jbe.html
 
"Anonymous FTP"
 
Assuming you have access to the FTP software, an ASCII text of the
journal is available at the following sites:
 
*USA  site:
ftp.cac.psu.edu in
        the directory /pub/jbe or
 
*UK  site:
ftp.gold.ac.uk
        in the directory /pub/jbe
 
*AUSTRALIA site:
coombs.anu.edu.au
        in the directory
/coombspapers/otherarchives/electronic-buddhist-archives/buddhism-general/
e-journals/jbe
 
(please note misleading wrap-around in the path listed above)
 
"Gopher"
 
Assuming you have Gopher installed, you may use the following
addresses to read or retrieve Journal of Buddhist Ethics
materials:
 
Penn State University's Gopher:
Type:           1
Host:           ftp.cac.psu.edu
Port:           70
Selector:       1/jbe
 
or Goldsmiths' Gopher:
Type:           1
Host:           scorpio.gold.ac.uk
Port:           70
Selector:       1/jbe
 
or Coombsquest  Gopher:
 
Type:           1
Host:           cis.anu.edu.au
Port:           70
Selector:      ftp:coombs.anu.edu.au@/coombspapers/otherarchives/
electronic-buddhist-archives/buddhism-general/e-journals/jbe/
 
(please note  misleading wrap-around in the path listed above)
 
"FTPMAIL"
 
For subscribers who may have limited access to the Internet (i.e., e-mail
only) our articles may be retrieved through using FTP by e-mail.  This is
offered via the following sites:
 
ftpmail at sunsite.unc.edu         (USA)
bitftp at pucc.princeton.edu       (USA)
bitftp at vm.gmd.de                (Europe)
bitftp at plearn.edu.pl            (Europe)
ftpmail at doc.ic.ac.uk            (UK)
ftpmail at cs.uow.edu.au           (Australia)
 
One simply sends an e-mail message to one of the above addresses with the
subject field blank and the following in the body of the message, modifying
<directory> and <filename> to reflect the material you wish to have sent to you:
 
open ftp.cac.psu.edu
cd <directory>
get <filename>
quit
 
For example, to retrieve Damien Keown's article, the following e-mail
message would be sent:
 
open ftp.cac.psu.edu
cd pub/jbe/vol2
get keown.txt
quit
 
The ftpmail server will then send the material to you in the form of an
e-mail message.  This may take anywhere from minutes to possibly a day or so
depending on the time you make your request and your location.
 
If you have difficulty in obtaining any item please contact the Journal's
Technical Editor Dr. Wayne R.Husted (jbe-ed at psu.edu).

************************************************
Damien Keown, DPhil
Department of Historical & Cultural Studies
Univerity of London, Goldsmiths
London SE14 6NW
d.keown at gold.ac.uk
voice: [44] 0171 919 7497
fax: [44] 0171 919 7398
***********************************************

 





From pclaus at s1.csuhayward.edu  Wed Mar 15 23:28:49 1995
From: pclaus at s1.csuhayward.edu (pclaus at s1.csuhayward.edu)
Date: Wed, 15 Mar 95 15:28:49 -0800
Subject: Scary news from India
Message-ID: <161227018860.23782.5661738342335599965.generated@prod2.harmonylists.io>

I agree, many of us on the list are interested in India, and Indology
as the study of a living and dynamic civilization and nation. 
What may seem "political" to some may be at the heart of the matter for others. 
I don't think we need censorship.  Such attempts always bring more
unnecesary mail in the form of comment than does the original (to some)
offensive message.  It is easier to not read than to try to become
information manager for the rest of us.

But it would be nice if people put their names (not just email
addresses) on their messages.

Peter Claus
 





From SKTJLBS at srv0.arts.ed.ac.uk  Wed Mar 15 19:43:16 1995
From: SKTJLBS at srv0.arts.ed.ac.uk (John Brockington)
Date: Wed, 15 Mar 95 19:43:16 +0000
Subject: Sanskrit/Indology post (temporary)
Message-ID: <161227018858.23782.7958379037956137360.generated@prod2.harmonylists.io>

The following advertisement will be placed in the Times Higher Education Supplement 
for March 24th.   If you know of anyone who might be interested in the post, please 
draw it to their attention.   Further information is available from me.

John Brockington
Department of Sanskrit
The University of Edinburgh



THE UNIVERSITY OF EDINBURGH

DEPARTMENT OF SANSKRIT: TEMPORARY LECTURESHIP


Applications are invited from suitably qualified applicants for a temporary 
lectureship for 9 months in the Department of Sanskrit from 1st October 1995 till 
30th June 1996.

The department consists of two members of staff and the purpose of this temporary 
appointment is to enable them both to take sabbatical leave.   Consequently, the 
person appointed should be able to teach in at least one of the fields of Sanskrit 
language, pre-modern Indian cultural history, Hinduism and Buddhism and competence in 
more than one is desirable.   The appointee will be expected to take part in the 
administrative duties of the department.

The appointment will be made at the lowest point on the Lecturer A scale (#14,756 per 
annum).

Please quote REF:  

For informal enquiries those interested may contact Dr J. L. Brockington, Department 
of Sanskrit, The University of Edinburgh, 7 Buccleuch Place, Edinburgh EH8 9LW, U.K. 
(tel: 0131 650 4174; fax: 0131 650 6536; E-mail: J.L.Brockington at ed.ac.uk).   

Further particulars may be obtained from:  The Personnel Office, The University of 
Edinburgh, 1 Roxburgh Street, Edinburgh EH8 9TB, to which applications (6 copies), 
including the name and addresses of two referees, should be sent.

Closing date:  Wednesday 12th April 1995.
Dr J. L. Brockington
Department of Sanskrit, University of Edinburgh
7 Buccleuch Place, Edinburgh, EH8 9LW

tel: +131 650 4174   
 





From a018967t at bcfreenet.seflin.lib.fl.us  Thu Mar 16 04:14:48 1995
From: a018967t at bcfreenet.seflin.lib.fl.us (Aditya, The Hindu Skeptic)
Date: Wed, 15 Mar 95 23:14:48 -0500
Subject: Scary news from India
Message-ID: <161227018862.23782.1693984751079498294.generated@prod2.harmonylists.io>

On Wed, 15 Mar 1995, Peter Claus wrote:

> I agree, many of us on the list are interested in India, and Indology
> as the study of a living and dynamic civilization and nation. 
> What may seem "political" to some may be at the heart of the matter for others. 
> I don't think we need censorship.  Such attempts always bring more
> unnecesary mail in the form of comment than does the original (to some)
> offensive message.  It is easier to not read than to try to become
> information manager for the rest of us.

Thank you Peter for understanding the motivation for the note. Any event 
that has the potential of interrupting the travel for students of 
indology is a valid subject matter for the list. When a xenophobic and 
terrorist group comes into power in a country which is the subject 
matter of the scholarly studies it is definitely a matter of concern. Do 
not tell me that the rampant terrorism in Egypt that has already taken a toll 
of several Egyptologists is not a matter of concern to other 
Egyptologists. When Combodia is under Pot Pol regime every scholar was 
concerned. When Nazis or Bolsheviks destroyed temples or churches, it was 
a matter of scholarly concern as well. 
I do not care for political parties and was not concerned when BJP came 
to power is many states but if a party comes into power and decides to 
destroy Taj Mahal because it was built by a king belonging to a different 
religion, the whole world would be worried.

****************************************************************************
Aditya Mishra                                | The opinions expressed herein
Phone/FAX 305-746-0442 (Please leave message)| are absolutely not immutable
email: a018967t at bcfreenet.seflin.lib.fl.us   | and may have changed by the
   (Please excuse for the extra long address)| time you read them due to the
Prodigy: TVDS96A                             | new evidence and/or data.
****************************************************************************                                             
> But it would be nice if people put their names (not just email > addresses) on their messages.
> 
> Peter Claus
I am sorry that my signature file got deleted.
 





From rkornman at pucc.Princeton.EDU  Thu Mar 16 05:52:34 1995
From: rkornman at pucc.Princeton.EDU (Robin Kornman)
Date: Thu, 16 Mar 95 00:52:34 -0500
Subject: Vikram Seth
Message-ID: <161227018863.23782.11243181329227710911.generated@prod2.harmonylists.io>

Vikram Seth is a modern Indian novelist and poet.  I have been reading his
works out of an interest in the Asian novel and the anglophone Indian novel. 

Currently I am working my way slowly and with great delight through _A
Suitable Boy_. But there are many linguistic references and political
references I do not quite understand. Is there anybody on this list who
would be willing to answer a few of my tiny, nit-picky questions--- such as
the names of holidays and little details of Indian politics. I am
considering using this novel in a course on the novel and would like to
understand it thoroughly.

Please respond to my personal mailbox rkornman at pucc.princeton.edu.

Thank-you

Robin Kornman 
 





From pdb1 at columbia.edu  Thu Mar 16 14:26:22 1995
From: pdb1 at columbia.edu (Peter D Banos)
Date: Thu, 16 Mar 95 09:26:22 -0500
Subject: Replies to "scary news..."
Message-ID: <161227018868.23782.7396935501796361273.generated@prod2.harmonylists.io>

On Thu, 16 Mar 1995, Kellner wrote:
 
> The best way to keep lists clear of undesired stuff is to ignore it.
> If you don't want it, don't respond, or respond to the poster, but
> posting to the list will only start further unwanted threads...

Yes, but observe: _this_ time, if my recollection is correct, the posts 
saying "Don't post that 
stuff!" have been _outnumbered_ by the posts saying "Don't respond to it, 
just ignore it!"
And in noting this I've even added another layer, a "meta-meta-meta-thread!"
Whee!
						-Peter D. Banos
						pdb1 at columbia.edu
 





From dom at uclblr.iisc.ernet.in  Thu Mar 16 12:26:58 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Thu, 16 Mar 95 12:26:58 +0000
Subject: WWW South Asia sites?
Message-ID: <161227018870.23782.16523347599947093374.generated@prod2.harmonylists.io>

Further to Sid Harth's useful collection of S. Asia network resources,
people sometimes forget that INDOLOGY has an associated Gopher too, now
a year old.  It can be reached from the Columbia SAG, or directly as
described below.


Gopher access
=============
If your computer has a full Internet connection, and you have the Gopher
software, you can now access INDOLOGY using Gopher.

In May 1994 the University of Liverpool Computing Services announced the
availability of a gopher server which offers some Indology resources and
indexed archives of the indology mailing list. The gopher address is:

        gopher.liv.ac.uk

(using the default port 70)

If you are using a WWW client, the URL is

       gopher://gopher.liv.ac.uk/11/asian

The root menu looks like this [actual appearance will depend on your
gopher client]:

                  Internet Gopher Information Client 2.0 pl11
 
                      Root gopher server: gopher.liv.ac.uk
 
      1.  Computing Services Gopher, University of Liverpool
      2.  Latest Gopher News [17th May 94]
      3.  Index of These Gopher Menus  <?>
      4.  University of Liverpool/
      5.  Academic Resources (International)/
      6.  UK Services/
      7.  Other Gopher Servers/
      8.  Philosophy Resources/
      9.  Indology and Asian Studies Resources/
      10. Networking Information/
      11. Software Vendor Information/
      12. International Services/
      13. University of Liverpool Mailing Lists/


Item 9 contains a pointer to the mail archives for INDOLOGY. This
permits keyword searching of all past INDOLOGY messages.  These
can also be accessed via item 13 . The ``resources'' referred to under
item 9 are a collection of local material and pointers to other gophers,
including the South Asia Gopher at Columbia, and World Wide Web servers.

If you have any technical issues or problems with accessing the Gopher,
please raise them with the system operator, Alan Thew
(gopher at liv.ac.uk) and not the INDOLOGY list.


--
DW

 





From dom at uclblr.iisc.ernet.in  Thu Mar 16 14:35:19 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Thu, 16 Mar 95 14:35:19 +0000
Subject: Sanskrit/Indology post (temporary)
Message-ID: <161227018884.23782.1981692064406759725.generated@prod2.harmonylists.io>


John Brockington said:
> 
> Further particulars may be obtained from:  The Personnel Office, The University of 
> Edinburgh, 1 Roxburgh Street, Edinburgh EH8 9TB, to which applications (6 copies), 
               ^^^^^^^^

Presumably this is *the* William Roxburgh (1751-1815), the second
Superintendent of the Calcutta Botanic garden, who wrote the _Flora
Indica_ and the _Plants of the coast of Coromandel_, and who
corresponded at length with Joseph Banks about the vegetable life of
India?   Half the plants in India were identified by him.  A very
remarkable pioneer of Indian botany.

Dominik
 





From dom at uclblr.iisc.ernet.in  Thu Mar 16 15:05:28 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Thu, 16 Mar 95 15:05:28 +0000
Subject: LOTUSES AND THE MOON
Message-ID: <161227018882.23782.4592073599935733269.generated@prod2.harmonylists.io>

Dear Allen (and all),

Thank you so much for taking the trouble to follow up the
Kumuda-flowering-by-night question.  I too have been unable yet to find
any *botanical* description of Nymphaea lotus, Linn. that mentions
anything about blooming at night.  There do exist Indian plants which
bloom at night, like the nishaagandhi cactus (a neologism for
Phyllocactus latifrons (gen. epiphyllum);  in a recent newspaper article
about this cactus, in the Hindu, the author referred to it as "moon
lover", without any reason beyond poetic fancy).  But not the kumuda?

Come on, Ashok and Madhav: didn't you sit beside a tank of kumudas all
night during your youth?  What happened (to the flowers, I mean :-).

Dominik
 





From dom at uclblr.iisc.ernet.in  Thu Mar 16 16:11:05 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Thu, 16 Mar 95 16:11:05 +0000
Subject: "Rose Apple"
Message-ID: <161227018885.23782.8191581183417999678.generated@prod2.harmonylists.io>

Okay: here's the lowdown on the Rose Apple, following some recent
discussion with C Ramankutty at the Arya Vaidya Shala, Kottakal, and
some poring over books in his reference library:


English         Skt     Latin                   Hindi           Tamil/Malayalam
-------------------------------------------------------------------------------

1/
Rose apple      ?       Syzygium jambos, Linn.  Gulabjaman      Peru~naaval
                        (Eugenia jambos)

2/
Java plum       Jambuu  Syzygium cuminii, Linn. Jaman, Jam      ~Naaval
Jaman                   (Eugenia jambolana)
Jambolan
Black plum

I can so far find no convincing evidence that S. jambos is called Jambuu
in Skt. (pace Nadkarni and Monier Williams).  In fact, I cannot find
*any* name for it in Sanskrit.

Garcia da Orta (1501--1568), though, says that the Rose Apple "or
Jambos" (clearly described, pp.236 f. of 1913 ed. of the Markham tr.)
has recently been introduced from Malacca.  Nadkarni also says that the
Rose Apple is a native of the East Indies. If this is right, that
obviously rules out the Rose Apple as a symbol for the ancient continent
of India.

If this is right, "Jambuudviipa" should be translated as "The Island of
the Black Plum Tree".

Dominik


 





From pbilmo at deakin.edu.au  Thu Mar 16 06:26:12 1995
From: pbilmo at deakin.edu.au (purushottama bilimoria)
Date: Thu, 16 Mar 95 17:26:12 +1100
Subject: Sanskrit *apud* Classics again...and Hindi??
Message-ID: <161227018865.23782.5665091967018467202.generated@prod2.harmonylists.io>


In Australia, Sanskrit is still taught in a minor way at the Australian 
National University (even though the great Sanskrit scholars have all 
retired and not been replaced, e.g. Professors de Jong, Rajapatirana, and 
others). Hindi is also taught there, by Richard Barz and Yogendra Yadav.

Sanskrit is taught at La Trobe University (a major sequence within Asian 
Languages); and jointly between Monash and Deakin Universities in Melbourne.

The University of Sydney is keeping a small Sanskrit class going as part 
of the effort to revive courses in Indian studies/thought and culture. 
But we are dying breed here, as the government and educational resource 
providers look to South-east Asia for pragmatic/political gains and to 
India or South Asia only for professional and market-driven 
opportunities. Still, the legacy of the old Sanskritists and Indologists 
and the success of the IXth World Sanskrit Conference has meant that the 
devabhaas.aa will not vanish overnight.

Purushottama Bilimoria
 

 





From aklujkar at unixg.ubc.ca  Fri Mar 17 01:41:05 1995
From: aklujkar at unixg.ubc.ca (aklujkar at unixg.ubc.ca)
Date: Thu, 16 Mar 95 17:41:05 -0800
Subject: Indic scripts fonts
Message-ID: <161227018879.23782.13871916015368816000.generated@prod2.harmonylists.io>

To the list of sources for fonts of Indic scripts that Fran Pritchett put
together, the following should be added:

ITR [=  Indian Typographical Research]Graphic Systems Pvt. Ltd. 
Hari-Vitthal Chambers, 64 Budhwar Peth, Ganapati Chowk, Laxmi Rd., Pune 411
002. This is the registered office address and, I suppose, also the address
for correspondence. The place for inquiries in person seems to be: Above
Shakti Sports, opposite Badshahi Restaurant, Tilak Rd., Pune 411 030.  Mr.
Mukund Gokhale, Art Director of ITR, showed me truly varied and beautiful
fonts for several Indian scripts which work on both Macintosh and IBM
models and are sold customized with a keyboard arrangement of the
purchaser's choice.  There are various packages available, which are not
inexpensive, but then you must bear in mind that you are getting a  product
prepared by professionals who have to make their living on selling it. 
Some idea of the fonts smorgosboard can be had from the following names:
Natraj, Yogesh, Shridhar, Chandan, Rambo,  Mouj,  Mogra, Radhika, Roma,
Shweta, Amber, Kalidas, Manik, Rudra, Cakra, Javahar, Tulsi,Gandhari,
Seeta, Stone, Mudra, Thunder, Fancy ...  Hari (the last was the latest one
I saw in December 1994 and was one of the most simple and beautiful Nagari
fonts I have so far seen). 

Ashok Aklujkar, Professor, Department of Asian Studies, University of B.C.,
Vancouver, B.C., Canada V6T 1Z2. Tel: O: (604) 822-5185, R: (604) 274-5353.
 Fax O:
822-8937. E-mail: aklujkar at unixg.ubc.ca

 





From pclaus at s1.csuhayward.edu  Fri Mar 17 02:03:15 1995
From: pclaus at s1.csuhayward.edu (pclaus at s1.csuhayward.edu)
Date: Thu, 16 Mar 95 18:03:15 -0800
Subject: Sanskrit *apud* Classics again...and Hindi??
Message-ID: <161227018881.23782.2510622107717481717.generated@prod2.harmonylists.io>

Is this -- and Purushotamma's original message "political"?

#From indology-request at liverpool.ac.uk Thu Mar 16 15:31 PST 1995
#Subject: Re: Sanskrit *apud* Classics again...and Hindi??
#
#
#Further to Purushottam's posting I would like to point out the reasons for
#some of the problems with Indian Studies/Devabhasa/Hindi et all - atleast in
#the Sydney context, but this might well apply to all of Australia, about
#that I am not sure.
#
#Though Indian studies, and Indian history has been toaught in Sydney uni for
#a number of years, the community which it is supposed to represent - the
#Indians and other south asians have never been brought in, nothing has been
#marketed to them as "their" cultural teaching center etc. What that means is
#that they are mostly unaware of the existence of these courses. Take the
#example fo the Indian students group called "Asoka" of the University of
#Sydney. apparently their office bearers approached the Uni authorities last
#year, but were completely unaware of teh existence of the courses that teach
#Indian languages and culture (as these students predominantly come from the
#science streams, it is not a surprise), and as a result we have lost out on
#100s of potential customers. 
#
#I would squarely put the blame at the doorstep of us academics who live in
#our ivory towers, and expect to be funded by a government who cannot see
#votes in it due to lack of community participation.
#
#Sugandha
#
# 
#
 





From kellner at ue.ipc.hiroshima-u.ac.jp  Thu Mar 16 20:03:23 1995
From: kellner at ue.ipc.hiroshima-u.ac.jp (kellner at ue.ipc.hiroshima-u.ac.jp)
Date: Thu, 16 Mar 95 20:03:23 +0000
Subject: Replies to "scary news..."
Message-ID: <161227018866.23782.2178219040010108144.generated@prod2.harmonylists.io>


The best way to keep lists clear of undesired stuff is to ignore it.
If you don't want it, don't respond, or respond to the poster, but
posting to the list will only start further unwanted threads...
and calling for the godlike moderator seems a bit far out, given
that we are all independent, self-responsible academics...:)

Birgit Kellner
Institute for Indian Philosophy
University of Hiroshima


 





From BAKULA at delphi.com  Fri Mar 17 01:25:34 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Thu, 16 Mar 95 20:25:34 -0500
Subject: Replies to "scary news..."
Message-ID: <161227018878.23782.6530787572890447949.generated@prod2.harmonylists.io>

On 16-MAR-1995 11:26:51.5 indology said to BAKULA
   > On Thu, 16 Mar 1995, Kellner wrote:
   > > The best way to keep lists clear of undesired stuff is to ignore it.
   > > If you don't want it, don't respond, or respond to the poster, but
   > > posting to the list will only start further unwanted threads...
   > Yes, but observe: _this_ time, if my recollection is correct, the posts
   > saying "Don't post that
   > stuff!" have been _outnumbered_ by the posts saying "Don't respond to
   >it, just ignore it!"
   > And in noting this I've even added another layer, a
   >"meta-meta-meta-thread!" Whee!
   > -Peter D. Banos
   > pdb1 at columbia.edu
     What we 'haters of undesirable stuff on Indology' are doing is fondly
identified in Texas, USA as "walking in deep doo doo".

Sid Harth

`[1;33;46mRainbow V 1.12 for Delphi - Test Drive
 





From BAKULA at delphi.com  Fri Mar 17 01:25:47 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Thu, 16 Mar 95 20:25:47 -0500
Subject: WWW South Asia sites?
Message-ID: <161227018876.23782.11361598584601671441.generated@prod2.harmonylists.io>

Thanks, Dominik (may peace be upon thee) as always.

Thanks, also to: ab006 at cfn.cs.dal.ca ( Bernard D. Tremblay aka 'Ben") for:
http://www.site.gmu.edu/~psubedi/nhrc/nhrc.html
http://coos.dartmouth.edu/~rajendra/Nepal.html

Thanks, also to: upal at cs.usak.ca (Muhammad Afzal Upal) for:
http://alf.usak.ca/personal/upal/pacawom.html

Thanks, also to: ishtiaque at aol.com (Ahmed Ishtiaque) for:
http//www.pitt.edu/~iahst/tarek.html

Thanks, also to: zmahasan at cs.toronto.edu (Masum Z. Hasan) for:
http://www.db.toronto.edu:8020/people/hasan.html
http://www.db.toronto.edu:8020/people/hasan/BD/bd.html

Thanks, also to :rbrd_cif at uhura.cc.rochester.edu (Rajib Rashid) for:
http://www.cif.rochester.edu/users/outcast/bangladesh/tour-guide.html
http://www.cif.rochester.edu/users/outcast/disclaimer.html

Thanks, also to: gs02msi at panther.Gsu.EDU (Mir Shafiqul Islam) for:
http://gcnext.gac.peachnet.edu/~mir.home.html
http://nyx10.cs.du.edu:8001/~mislam/mir.html

Thanks, also to: rajwi at cad.bu.edu (Rajwinder Singh) for:
http:/www.io.org/~sandeep/sikhism.html

Thansk, also to: ikram at cloudburst.seas.ucla.edu (Ikram S. Malik) for
http:/www.city.net/countries/pakistan/
http:/www.cis.ohio-state.edu/~wasi/index.html
ftp://ugcs.caltech.edu/pub/gifs/Pakistan

Thanks, also to: mumit__khan at xraylith.wisc.edu (Mumit Khan) for:
http://www.xraylith.wisc.edu

Thanks, also to: a_muthu at pavo.concordia.ca (Arun) for:
http://www-bprc.mps.ohio-state.edu/cgi-bin/hpp/gifjpg.html

Thanks, also to: damian at cais3.cais.com (Damian J. Anderson) for:
http://rain.org/~origin/wrlib/paul.html
http://rain.org/~origin/origin.html

Thanks, also to: marifin at cac.wisc.wisc.edu (Mostafa Riad Arifin) for:
http:/www.engr.wisc.edu/~marifin/homepage.html

But no thanks to Apurba, who is ignoring me. May be, Birgit already got
Apurba with her 'Ignore-ant' philosophy. Just kidding.




Sid Harth

`[1;35;40mRainbow V 1.12 for Delphi - Test Drive
 





From a018967t at bcfreenet.seflin.lib.fl.us  Fri Mar 17 05:00:53 1995
From: a018967t at bcfreenet.seflin.lib.fl.us (Aditya, The Hindu Skeptic)
Date: Fri, 17 Mar 95 00:00:53 -0500
Subject: "Rose Apple"
Message-ID: <161227018887.23782.13381682613734585953.generated@prod2.harmonylists.io>

On Fri, 17 Mar 1995, Dominik Wujastyk wrote:

> Okay: here's the lowdown on the Rose Apple, following some recent
> discussion with C Ramankutty at the Arya Vaidya Shala, Kottakal, and
> some poring over books in his reference library:
> 
> 
> English         Skt     Latin                   Hindi           Tamil/Malayalam
> -------------------------------------------------------------------------------
> 
> 1/
> Rose apple      ?       Syzygium jambos, Linn.  Gulabjaman      Peru~naaval
>                         (Eugenia jambos)
Being a native speaker of Hindi, I have never heard the name Gulabjaman 
refer to any fruit. It is rather a common north Indian sweet.

Further I understand India (Bharatkhand) is considered part of Jambudweep 
therefore it has to be bigger than India. Could it be Asia? I have never 
heard Indonesia being called Jambudweep.
 





From kellner at ue.ipc.hiroshima-u.ac.jp  Fri Mar 17 02:57:29 1995
From: kellner at ue.ipc.hiroshima-u.ac.jp (kellner at ue.ipc.hiroshima-u.ac.jp)
Date: Fri, 17 Mar 95 02:57:29 +0000
Subject: WWW South Asia sites?
Message-ID: <161227018871.23782.10907051522271729435.generated@prod2.harmonylists.io>

In article <2f6874e5.uclblr at uclblr.iisc.ernet.in>
dom at uclblr.iisc.ernet.in writes:

>> Further to Sid Harth's useful collection of S. Asia network resources,
>> people sometimes forget that INDOLOGY has an associated Gopher too, now
>> a year old.  It can be reached from the Columbia SAG, or directly as
>> described below.
>> 
>> 
Just to add this - my resource directory on Asian & Buddhist Studies
-related, er, things on the Internet is growing. I incorporated both
Matthew Ciolek's BERD and TERG, updated quite a bit of references, and
whoever out there wants it, just mail me.

Birgit Kellner
Institute for Indian Philosophy
University of Hiroshima

 





From S.Johar at library.usyd.edu.au  Thu Mar 16 23:07:49 1995
From: S.Johar at library.usyd.edu.au (S.Johar at library.usyd.edu.au)
Date: Fri, 17 Mar 95 09:07:49 +1000
Subject: Sanskrit *apud* Classics again...and Hindi??
Message-ID: <161227018873.23782.17084745624937767789.generated@prod2.harmonylists.io>


Further to Purushottam's posting I would like to point out the reasons for
some of the problems with Indian Studies/Devabhasa/Hindi et all - atleast in
the Sydney context, but this might well apply to all of Australia, about
that I am not sure.

Though Indian studies, and Indian history has been toaught in Sydney uni for
a number of years, the community which it is supposed to represent - the
Indians and other south asians have never been brought in, nothing has been
marketed to them as "their" cultural teaching center etc. What that means is
that they are mostly unaware of the existence of these courses. Take the
example fo the Indian students group called "Asoka" of the University of
Sydney. apparently their office bearers approached the Uni authorities last
year, but were completely unaware of teh existence of the courses that teach
Indian languages and culture (as these students predominantly come from the
science streams, it is not a surprise), and as a result we have lost out on
100s of potential customers. 

I would squarely put the blame at the doorstep of us academics who live in
our ivory towers, and expect to be funded by a government who cannot see
votes in it due to lack of community participation.

Sugandha

 





From S.Johar at library.usyd.edu.au  Thu Mar 16 23:09:58 1995
From: S.Johar at library.usyd.edu.au (S.Johar at library.usyd.edu.au)
Date: Fri, 17 Mar 95 09:09:58 +1000
Subject: WWW South Asia sites?
Message-ID: <161227018875.23782.10199736793066919044.generated@prod2.harmonylists.io>

Can I please have a copy ?

Sugandha

 





From mmdesh at umich.edu  Fri Mar 17 14:42:12 1995
From: mmdesh at umich.edu (Madhav Deshpande)
Date: Fri, 17 Mar 95 09:42:12 -0500
Subject: LOTUSES AND THE MOON
Message-ID: <161227018889.23782.17420638447596994604.generated@prod2.harmonylists.io>

Dominik,
	I have not personally seen the night-blooming lotuses, because 
the places where I was out at night in Pune just did not happen to have 
them.  However, I have seen the Nishigandha flowers.  There is also 
another flower called Raat-RaaNi which blooms at night.  I have this 
particular plant as a house-plant in our Ann Arbor home, and, yes, it 
indeed blooms at night.  
	Madhav 

On Fri, 17 Mar 1995, Dominik Wujastyk wrote:

> Dear Allen (and all),
> 
> Thank you so much for taking the trouble to follow up the
> Kumuda-flowering-by-night question.  I too have been unable yet to find
> any *botanical* description of Nymphaea lotus, Linn. that mentions
> anything about blooming at night.  There do exist Indian plants which
> bloom at night, like the nishaagandhi cactus (a neologism for
> Phyllocactus latifrons (gen. epiphyllum);  in a recent newspaper article
> about this cactus, in the Hindu, the author referred to it as "moon
> lover", without any reason beyond poetic fancy).  But not the kumuda?
> 
> Come on, Ashok and Madhav: didn't you sit beside a tank of kumudas all
> night during your youth?  What happened (to the flowers, I mean :-).
> 
> Dominik
>  
> 
 





From hueckst at cc.UManitoba.CA  Fri Mar 17 20:02:38 1995
From: hueckst at cc.UManitoba.CA (Robert A. Hueckstedt)
Date: Fri, 17 Mar 95 14:02:38 -0600
Subject: Moon-blooming and night-blooming lotusses
Message-ID: <161227018890.23782.9324183598554001072.generated@prod2.harmonylists.io>

If I recall correctly, this thread started with the citation of a verse 
from Sanskrit poetry that mentioned a lotus that is supposed to bloom 
with the rays of the moon.  Then the hunt was on to find such a lotus.  
While many night-bloomers are attested, no one has found a lotus that 
blooms specifically with the rays of the moon.  

I think there is a reason for that, and neither the Sanskrit poet nor our 
collective search is faulty.  Remember that Sanskrit poetry expresses a 
stylized world, and one characteristic of that world is that, except for 
the monsoon season some of the time, as soon as the sun sets, the full 
moon rises.  So when the poet says that the lotus or whatever blooms with 
the rays of the full moon, that simply means that it blooms at night, 
because the night and the rays of the full moon are inseparable.

Bob H.

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 aklujkar at unixg.ubc.ca  Fri Mar 17 22:13:29 1995
From: aklujkar at unixg.ubc.ca (aklujkar at unixg.ubc.ca)
Date: Fri, 17 Mar 95 14:13:29 -0800
Subject: The lotus of my eye
Message-ID: <161227018892.23782.1763897885997671810.generated@prod2.harmonylists.io>

<Come on, Ashok and Madhav: didn't you sit beside a tank of kumudas all
night during your youth?  What happened (to the flowers, I mean :-).>

Dear Dominik, 

I had thought that after producing all those references to the blossoming
of kumudas at night you as a specialist of plants and other realia will
give me and others THE TRUTH.  I was evidently under an illusion. Now you
are not only getting 'personal' by putting Madhav and me on the spot
(Madhav about whom Sanskrit already has the proverb sarvaj.na.h sa hi
maadhava.h and  with whom I made a convenant long time ago that he would
always know more than I) but you also want us to do some 'muddy' work for
you. 

However, what particularly hurt me, Dominik, in your question was the
obvious assumption that our youth is a thing of the past. As I reckon it,
the time for me to spend an entire night outdoors beside a tank full of
kumudas is yet to come. There is so much Sanskrit literature that I have
yet to read, not to mention Pali and Ardhamagadhi. I cannot afford to be in
a stage in which youth would be an object of recollection.

Would you be satisfied if I said that I have always been an ideal young man
going to bed at 8 P.M. and getting up at 3 A.M.? How about accepting that I
spent nights by the side of lotus pools but used them to memorize
paradigms? 

I do not personally doubt that there are flowers which bloom at night and
which could be called kumuda, kairava etc.  About seven years ago, sometime
in  July I believe, I saw,  in a neighbour s balcony in Pune, a plant
flower called (at least locally) brahma-kama.la which blossomed fully at
midnight  and began to contract a few minutes after midnight, virtually
dying at about 3 in the morning. I was told by my neighbour, who had
shouted to me and my family that we should come to our balcony (facing
hers) to watch the phenomenon, that the flower did this only once a year
(on a full-moon day, if I recall correctly).  Nature obviously imitates the
Indology network in being full of variety and surprises. I wish I had then
thought of a persistent Domink. I knew him then only as someone working on
Vyaa.di's Paribhaa.saa-suucana, which, by the way, does not speak of the
sun as an enemy of the kumudas.

Whether the moon causes the blossoming can afford to remain a moot point as
R. Hueckstedt has suggested. However, I do not think night blossoming is a
matter of stylization. I do not recall reading it in lists of
kavi-sa.mketas or kaavya-samayas.   

One strong possibility is that in unraveling the nocturnal activities of
kumuda we may be making a mistake in sticking to 'lotus  (I should atone
later for using this  phrase which contradicts Giitaa 5.10). It is likely
that Sanskrit authors treated water lillies, some other water-borne
flowers, and flowers growing in wet earth in general as a related group,
going more by general similarity of appearance and association than by
their mutual differences. 

Although poets were strongly advised to study nature closely, it  seems
inevitable that some, particularly the later ones writing in a period
marked by decimation of traditional institutions of learning  due to
political and religious onslaughts, had merely bookish knowledge of nature.
Most of my generation of Sanskritists trained in India knows the nature
recorded in Sanskrit  largely only through words. We appreciate Sanskrit 
poetry many times without  knowing directly or precisely the objets
appearing in it.  And, in this last observation, Domink,lies the real
explanation of why I cannot  be a confident source of information on
kumuda. 

Good wishes.

Ashok Aklujkar, Professor, Department of Asian Studies, University of B.C.,
Vancouver, B.C., Canada V6T 1Z2. Tel: O: (604) 822-5185, R: (604) 274-5353.
 Fax O:
822-8937. E-mail: aklujkar at unixg.ubc.ca

 





From hal_computer at earthlink.net  Fri Mar 17 23:35:00 1995
From: hal_computer at earthlink.net (hal_computer at earthlink.net)
Date: Fri, 17 Mar 95 15:35:00 -0800
Subject: Vikram Seth
Message-ID: <161227018894.23782.11381603428234289184.generated@prod2.harmonylists.io>

>Vikram Seth is a modern Indian novelist and poet.  I have been reading his
>works out of an interest in the Asian novel and the anglophone Indian novel. 
>
>Currently I am working my way slowly and with great delight through _A
>Suitable Boy_. But there are many linguistic references and political
>references I do not quite understand. Is there anybody on this list who
>would be willing to answer a few of my tiny, nit-picky questions--- such as
>the names of holidays and little details of Indian politics. I am
>considering using this novel in a course on the novel and would like to
>understand it thoroughly.
>
>Please respond to my personal mailbox rkornman at pucc.princeton.edu.
>
>Thank-you
>
>Robin Kornman 
> 

I haven't read Seth, but I'll be happy to help you if I can.

Debashish Banerji

 

Original-Received:  by bronze.ucs.indiana.edu 
PP-warning: Illegal Received field on preceding line
Date: Fri, 17 Mar 1995 21:19:44 -0500
From: edeltraud harzer clear <eclear at bronze.ucs.indiana.edu>
To: indology at liverpool.ac.uk
Subject: Question re nyagrodha
Message-ID: <"mailhub.live:290860:950318021950"@liverpool.ac.uk>

Members of the list,
I have a question regarding the word "nyagrodha",
which occurs in the Chandogya Up.
According to Monier-Williams it can be both
a banyan tree (which would agree with the description
of growing downwards) and a fig tree. 
I am not aware of any fig trees that grow downwards.
Any suggestions?
Edeltraud.

 





From vidya at cco.caltech.edu  Sat Mar 18 03:17:43 1995
From: vidya at cco.caltech.edu (vidya at cco.caltech.edu)
Date: Fri, 17 Mar 95 19:17:43 -0800
Subject: Question re nyagrodha
Message-ID: <161227018898.23782.15160057328317795015.generated@prod2.harmonylists.io>

The traditional meaning of nyagrodha is fig, if I am not mistaken? The
association with the banyan tree is based on a distortion of the
upanishad's metaphor, I think. It clearly states the *root* to be above
and the *branches* to be growing downwards. If there are no fig trees
growing downwards, neither are there any banyan trees really growing
downwards. The main root of the banyan is clearly under the ground, while 
the things that grow downwards are not branches but secondary aerial roots.
Unless one wants to claim that the upanishad mistakes what are really roots 
to be branches growing downwards, the banyan tree does not fit the metaphor
any more than the fig tree does.

The upanishad clearly puts a *single* root at the top and has branches 
growing downwards. This seems to be a deliberate spatial inversion, employed
to convey the idea of Brahman (the root) as the source of creation (the 
branches). The spatial inversion only enforces the notion of this source
as a higher reality and therefore *above* the branches. 

To recapitulate, I don't think the banyan tree is necessarily more 
appropriate in the context of the upanishad, as compared to the fig tree. 
I would appreciate comment by Sanskritists on the list. 

S. Vidyasankar

 





From asher at maroon.tc.umn.edu  Sat Mar 18 03:15:46 1995
From: asher at maroon.tc.umn.edu (Frederick M Asher)
Date: Fri, 17 Mar 95 21:15:46 -0600
Subject: Question re nyagrodha
Message-ID: <161227018897.23782.4371174540948575633.generated@prod2.harmonylists.io>

Twice in one day I get to say something on this list about plants.  A 
banyan is a fig (ficus bengalensis).  Rick Asher

 





From chandrak at UMDNJ.EDU  Sat Mar 18 03:04:08 1995
From: chandrak at UMDNJ.EDU (Arun Chandrakantan)
Date: Fri, 17 Mar 95 22:04:08 -0500
Subject: YOUTH FORUM 3/26/95
Message-ID: <161227018895.23782.14792164893061977716.generated@prod2.harmonylists.io>


                   THE 
             YOUTH STUDY GROUP
                    OF
        HINDU TEMPLE AND CULTURAL CENTER   
             OF NEW JERSEY

                  PRESENTS:


Presents a forum on SUNDAY, MARCH 26TH, 1995 from 2:00 - 5:00 PM to discuss 
issues pertaining to Indian youths today. This is a non-religious forum and 
members of all religions are invited to attend. The topics are as follows: 


1.  Success in Life Through Alternative Careers
   Indians who are active in the political field as well as other 
   pursuits will speak about their experiences. 

2.  Marriage and Dating
   This will be an open forum which is open for audience input and 
   discussion.

3.  Forum on Indian Classical Music and Dance
   Speakers: 
        1. Dr. Mihali Pandya on Bharatnatyam
             Dr. Pandya is well versed in the intricacies of 
             Bharatnatyam and will give a presentation.

          Dr. M.G.Prasad on Indian Classical Music
             Dr. Prasad is a scholar in the area of Indian religion
             and culture and will give a presentation.

All topics will be briefly introduced and then thoroughly discussed.

DATE:        Sunday March 26th, 1995
TIME:        2PM - 5PM
WHERE:
   Hindu Temple and Cultural Society
   780 Old Farm Road, 
   Bridgewater, NJ 08807
WHO:
   ALL ARE WELCOME TO ATTEND!
   Youths (aged 16-23) are especially encouraged to attend.

DIRECTIONS:

FROM NEW YORK AND NEW JERSEY:
    NJ Turnpike South to exit 14, to I-78 West. Take Exit 29 for I-287 North.
    Take Exit 18a for US 202/206 South. Go three miles. After passing AT&T 
    building, turn right onto Old Farm Road. Temple is on the left.

FROM ROUTE 80:
     I-287 South to Exit 18 for Pluckemin. At stop sign, turn right and
follow
     jughandle U-turn to US 202/206 South. Cross four traffic lights. After 
     passing At&T, Turn right onto Old Farm Road. Temple is on the left.

FROM SOUTH JERSEY:
      US 1 NORTH TO I-287 NORTH. Exit to US 22 West(exit on left). Go about 
      three miles. Exit for US 202/206 North towards Netcong and follow sign
      to Pluckemin. Go about five miles. After passing Hoechst building and
      one traffic light, turn left on Old Farm Road. Temple is on the left.

   Temple Number is: 908-725-4477

CONTACT:
   Please contact for further information:
Chetan Seshadri        (908)297-0825       seshadri at eden.rutgers.edu
Arun Chandrakantan     (908)446-1741       chandrak at njmsa.umdnj.edu

             HOPE TO SEE YOU THERE!!!!!!!!!

 





From pclaus at s1.csuhayward.edu  Sat Mar 18 14:37:12 1995
From: pclaus at s1.csuhayward.edu (pclaus at s1.csuhayward.edu)
Date: Sat, 18 Mar 95 06:37:12 -0800
Subject: Question re nyagrodha
Message-ID: <161227018902.23782.1498990431010624933.generated@prod2.harmonylists.io>

If it is any help, the Banyan produces a (fig-like) fruit.
It is usually not eaten by humans, but parrots and other birds eat it.
There are several edible figs in India today. The wild fig (atti in Te;
arti in Ka) does NOT have roots on the branches.  Cultivated figs have
aerial roots growing off of the lower trunk.  However there may be other
cultivated figs I have not seen.

Peter Claus

 





From cranki1 at zeus.towson.edu  Sat Mar 18 15:30:02 1995
From: cranki1 at zeus.towson.edu (cr)
Date: Sat, 18 Mar 95 10:30:02 -0500
Subject: REQ: Looking for Lalitha Pauliah Henderson
Message-ID: <161227018904.23782.6816307797649845626.generated@prod2.harmonylists.io>

Lalitha Pauliah Henderson did her doctorate at Victorial University in 
Canada in the mid 1980's.  Does anyone know how I can get in touch with 
her? 

Thank you,
Cynthia Rankin
Towson University
Baltimore, MD  USA
 





From LEVINESA at HUGSE1.HARVARD.EDU  Sat Mar 18 22:36:58 1995
From: LEVINESA at HUGSE1.HARVARD.EDU (LEVINESA at HUGSE1.HARVARD.EDU)
Date: Sat, 18 Mar 95 18:36:58 -0400
Subject: sub
Message-ID: <161227018906.23782.4772308425260920517.generated@prod2.harmonylists.io>

indology;sarah levine
 





From nas_ng at lms420.jsc.nasa.gov  Sun Mar 19 01:30:01 1995
From: nas_ng at lms420.jsc.nasa.gov (nas_ng at lms420.jsc.nasa.gov)
Date: Sat, 18 Mar 95 19:30:01 -0600
Subject: n^aaval or jambuu
Message-ID: <161227018908.23782.5631118574269513854.generated@prod2.harmonylists.io>




                 Jambu (Sanskrit) or N^aaval (Tamil)
                 -----------------------------------

'tiru AnaikkA', a suburb of Trichy is called JambukEsvaram.
This famous Siva temple was venerated by 'tEvAram' saints (7th to
 8th centuries). It is the appu sthala among the panca bhUta sthalas.
It has two Tamil stalapurANas telling a lot about
n^aaval tree myths. The first purana is well known, in print for a
100 years, done by kacciyappa munivar in 17th century. The second
one was earlier, finds mention in inscriptions, thought to have 
been lost. But this was found in a traditional pulavar family
about 50 years ago and printed recently. See tA. vE. vIrAcAmi (editor
from palm-leaf), tantivanap purANam, International Institute of
Tamil Studies, Adayar, Madras, 1981. Note that danti vanam is "Forest
of Elephants" (Anaik kA in Tamil). The author is kamalai jnAnap pirakAcar
(16th century). He is the first guru of Darumapuram Saiva Mutt.
For Saiva mutts, please refer to Kathleen Koppedrayer, The sacred
presence of the Guru: The 'Velala' lineages of Tiruvavaduturai,
Dharmapuram and Tiruppanantal, 1990, Ph.D dissertation (Advisor:
Dr. Paul Younger). For Tamil temple myths, there is a superb classic
in that name by David shulman from Princeton.

There is an old folk story connecting the famous poetess, avvaiyAr
and God Murugan. Murugan, the youthful kumara, was sitting on the
bough of a n^aaval(/jambu) tree. Fond of travelling, Avvai was on a tour 
by foot to different places which is usual for her. In the hot dry sun, 
she wanted to drink or eat some thing. Seeing this lad on the tree 
and not realizing he is Lord Subrahmanya, she asked him to give a few fruits.
With a twinkle in the eye, Murugan replied, "Grandma! do you want
a cooked (or baked?) fruit or an uncooked fruit?" (cuTTa pazham vENTumA?
cuTAta pazham vENTumA?) Avvai replied in wonder, "How can you give 
me a fresh fruit cooked? and that too, straight out of a tree!". Then 
Murugan shook the tree, few jambu fruits fell on the ground. Looking
at the juicy fruits and feeling even more thirsty, she rushed to pick them up
and started to blow away the few grains of sand on the surface of jambus
using her mouth as a bellow. Murugan laughed and retorted, "Ah, Grandma! 
I have given the fruits that are cooked. Otherwise, why would you blow?
I have seen people blowing hot stuff and then eat. Look, the jambu must
be hot!". Now she realized that the boy taught her a lesson. There are 
medieval poems and a good retelling in 1930s by Kavimani Desiga
Vinayagam Pillai telling this story.

Ancient Tamil Buddhist epic, Manimekalai(5th century A.D.) calls 
India as n^aavalan^tiivu. It is the jambudvipa. Does anyone explain
why India is called so?

Yours
n. ganesan
nas_ng at lms461.jsc.nasa.gov


 





From BAKULA at delphi.com  Sun Mar 19 03:58:00 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Sat, 18 Mar 95 22:58:00 -0500
Subject: Flash of (personal) Insight
Message-ID: <161227018909.23782.10777909639041688572.generated@prod2.harmonylists.io>

On 18-MAR-1995 21:28:08.0 BUDDHA-L%ULKYVM.BITNET said to BAKULA
     My recent barb on Birgit's 'Ignore-ant' philosophy may not address the
real issue on Indology-L. My very good friend Richard P. Hayes has written a
book on how to run a serious academically oriented group. I take liberty to
quote following without his permission.



   > Reply-to: Buddhist Academic Discussion Forum
   > <BUDDHA-L%ULKYVM.BITNET at uga.cc.uga.edu>


   > X-To:         Buddhist Academic Discussion Forum
   > <buddha-l at ulkyvm.louisville.edu>

     Question:

           I'm a neophite Buddhist scholar (my primary interest being
   linguistic anthropology); therefore what'd be more helpful (for me) is
   some more broad-based look at the overall philosophical trends in
   Buddhism, and vignettes on the lives of some of its major proponents.
   Now I'll be glad to keep quiet if that's not really the purpose of
   this list (it seems to me as much a professional forum as a general
   interest list).  But I AM curious as to how many others share my
   views and why those who don't don't.  Thanx.

     Answer:

   > There is a list called buddhist at jpntuvm0.bitnet on which all kinds of
   > philosophical trends in Buddhism are discussed. Occasionally someone
   > even sends in a vignette on the life of a major proponent. The buddhist
   > list is unmoderated, and discussions are likely to take almost any
   > direction. Although there are some academics who send material in to
   > the buddhist list, it has a much less academic flavour than buddha-l.
   > There is a reason for that.
   > Buddha-l began when a small group of subscribers to the buddhist list
   > thought it would be a good idea to have a smaller, quieter moderated
   > list especially for the discussion of purely academic issues,
   > especially the teaching of Buddhism in universities and research aimed
   > at academic journals. When Jim Cocks and I established buddha-l, we
   > thought the subscription list would level off at around 40 or 50, all
   > of whom would be professors of religious studies, philosophy or Asian
   > languages and literature, or graduate students in those disciplines.
   > We assumed that buddhist at jpntuvm0 would continue to grow rapidly as a
   > forum for much more broad-based discussion. Things have not evolved as
   > we thought they would. The buddhist list still has about 250
   > subscribers; the number has been steady for years. buddha-l has grown
   > steadily to its present readership of 975, and continues to grow
   > daily. This baffles me. But then, most things do.
   > It's possible that the reason there is so little discussion of the
   > lives and works of great Buddhists is that the principal contributors
   > to buddha-l take knowledge of such things for granted and feel no need
   > to repeat the basics to one another. Rather than telling one another
                                          ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > what Naagaarjuna said, academics are more likely to get into discussions
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > of whether what he said made sense (an issue that kept Lusthaus and I
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > at each other's throats for much of the spring of 1994), and this may
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > require quite a bit of discussion of chapter and verse in the original
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > Sanskrit. Rather than reminding one another that there are four noble
     ^^^^^^^^
   > truths, academics are more likely to reduce the four down to three or
   > expand it to five, or comment on whether Gotama the Buddha might have
   > plagiarized these four truths from Gotama the Naiyaayika.
   > Given that the principal purpose of buddha-l is to serve the needs of
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > academic scholars and teachers of Buddhism, I am always open to
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > suggestions on how this mission might be better served. I welcome
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > comments from everyone.
     ^^^^^^^^^^^^^^^^^^^^^^^

   > When buddha-l first got started, a few people complained about the fact
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > that we have too much fun on this list. There is a certain amount of
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > clowning that goes on, which sometimes gives buddha-l the atmosphere of
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > a faculty club or the cash bar at the AAR. I have always defended
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > this on the grounds that I have never been able to tell the difference
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > between work and play in the academic world (where our jokes tend to be
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > quite serious, and our serious work tends to be quite laughable). The
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > recent thread on Buddhist artists has been mostly light-hearted, and I
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > let it continue (perhaps a bit too long) for the simple reason that I
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > think that we all need a little bit of levity, and I figured some
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > people might enjoy playing around with this theme. It was a lightness
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > that defied the gravity of discussions about funding.
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > When I say that Jim Cocks and I are open to your suggestions and
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > comments on how to make buddha-l better serve the needs of the academic
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
   > community, I do mean it. Please share your views with me.
     ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^


   > Richard P. Hayes                              cxev at musica.mcgill.ca
   > Associate Professor                                Associate Member
   > Faculty of Religious Studies                     Dept of Philosophy
   > McGill University  Montreal, Quebec

     Need I say more, Dominik?
Sid Harth

`[1;30;42mRainbow V 1.12 for Delphi - Test Drive
 





From kellner at ue.ipc.hiroshima-u.ac.jp  Sat Mar 18 23:20:39 1995
From: kellner at ue.ipc.hiroshima-u.ac.jp (kellner at ue.ipc.hiroshima-u.ac.jp)
Date: Sat, 18 Mar 95 23:20:39 +0000
Subject: samava@ya in Vaic@es@ika
Message-ID: <161227018900.23782.9060644835191997432.generated@prod2.harmonylists.io>


I am currently looking for a copy of G. Patti's
"Der Samava at ya im Nya at ya-Vaic@es at ika". Rome 1955. None of the
libraries I know of has it. Could somebody help out?

Also, if anybody knows any more recent literature especially
on the ontological relevance of the samava at ya in early
Vaic at es@ika, references would be highly appreciated. I just
came across the following passage in Wilhelm Halbfass'
"On Being and What There Is", and I am pondering over
its accurateness and relevance with reference to the
asatka at ryava@da: "At any rate, classical Vaic at es@ika considers
samava at ya as a principle that is supposed to account for the cooccurrence
and coalescence of different and ontologically distinct world
constituents within concrete things. In a sense, it restores the
unity and concreteness of things after their categorical decomposition."
(p.75)
Following this line of thought, whether a cause is inherent or not is
utterly irrelevent, when its non-existence in the effect is stated.
It would also mean that, for inherent causes & effects, that they
are "ontologically distinct", although somehow co-existent. This
could explain why none of the three commentaries (vr at tti, upa at skara and
Thakur's anonymous c.) mention the differentiation between
inherent and non-inherent causes while commenting upon VS 9.1.1ff.,
where the asatka at ryava@da is explained.

Confusion, as usual,

Birgit Kellner
Institute for Indian Philosophy
University of Hiroshima



 





From BAKULA at delphi.com  Sun Mar 19 15:28:32 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Sun, 19 Mar 95 10:28:32 -0500
Subject: Pali CD
Message-ID: <161227018911.23782.2922485191728925490.generated@prod2.harmonylists.io>

On 19-MAR-1995 09:11:49.6 BUDDHA-L%ULKYVM.BITNET said to BAKULA
   > Reply-to: Buddhist Academic Discussion Forum
   > <BUDDHA-L%ULKYVM.BITNET at uga.cc.uga.edu>

   > Organization: EuroNet Information System, Data +47 5271 6021

   > X-To:         Buddhist Academic Discussion Forum
   > <buddha-l at ulkyvm.louisville.edu>

     I think following self-explanatory post is a pertinent topic for
     discussion, comments, ideas, roles to be played by notable
     sanskritists, contributions to be made by institutions, etc.


   > Pali CD.
   > I received my copy of the Pali CD yesterday, and have spent some hours
   > browsing through it. It looks good, very good indeed!
   > All the Tipitaka (45 vols) is included, and the entire Atthakatha,
   > also including Visuddhimagga with commentary, Abhidhammatthasangaha
   > and a few other minor works.
   > The text is in romanized Pali. Search-possibilities are very good: You
   > can search for a word or a phrase - and that search is quite fast
   > even om my double-speed drive (probably even faster on a four-speed
   > drive). Wildcards can be used, although that takes some more time. You
   > can also open any book on any page or any chapter, and leaf through
   > the pages.
   > The screen can be split, so that you can have the Tipitaka in one
   > window and the commentary in the other window, and you can link the
   > search so that you find a certain word in the Tipitaka in one window,
   > and the commentary to that same word in the other window.
   > The group of enthusiasts at the Mahidol University in Bangkok who have
   > created this software, really deserve our gratitude for their work!
   > (When will someone publish a similar CD containing the Sanskrit
   > sutras?)
   > Kaare Lie
   > ---
   > * 1st 1.11 #1403 *

Sid Harth

`[1;34;41mRainbow V 1.12 for Delphi - Registered
 





From jwoo at sas.upenn.edu  Sun Mar 19 19:54:36 1995
From: jwoo at sas.upenn.edu (jwoo at sas.upenn.edu)
Date: Sun, 19 Mar 95 14:54:36 -0500
Subject: samava@ya in Vaic@es@ika
Message-ID: <161227018913.23782.10379605462048722318.generated@prod2.harmonylists.io>

Van Pelt liberary in the University of Pennsyvania has the copy of 
Patti's "Der Samavaya im Nyaya-Vaisesika-System."  As long as I know, the 
most recent publication on Samavaya is B. Shastri's "Samavaya Foundation 
of Nyaya-Vaisesika Philosophy," Delhi:Sharada Pub. House, 1993.
 





From P.Magnone at agora.stm.it  Sun Mar 19 20:54:09 1995
From: P.Magnone at agora.stm.it (P.Magnone at agora.stm.it)
Date: Sun, 19 Mar 95 20:54:09 +0000
Subject: Question re nyagrodha
Message-ID: <161227018915.23782.6832338053231736652.generated@prod2.harmonylists.io>


I agree. Aerial roots are of no significance in the metaphor, which
conforms to the well-known archetype of the inverted tree, rooted in
heaven with branches growing downwards. This is all that is required for
the metaphor, as in Rgveda I,24,7:

 abudhne raajaa varuNo vanasyordhvaM stuupaM dadate puutadakSaH //
 niiciinaaH sthur upari budhna eSaam asme antar nihitaaH ketavaH syuH //

Different kinds of trees do the work in different traditions; e.g. in
Dante's Purgatory XXII,131-134:

 un alber che trovammo in mezza strada
 con pomi a odorar soavi e boni
 e come abete in alto si digrada
 di ramo in ramo, cos? quello in giuso

where it is an apple tree tapering downwards like an inverted fir tree.


Paolo Magnone
Catholic University of Milan
p.magnone at agora.stm.it


------------------------------------------------------------------------

> The traditional meaning of nyagrodha is fig, if I am not mistaken? The
> association with the banyan tree is based on a distortion of the
> upanishad's metaphor, I think. It clearly states the *root* to be
> above and the *branches* to be growing downwards. If there are no fig
> trees growing downwards, neither are there any banyan trees really
> growing downwards. The main root of the banyan is clearly under the
> ground, while the things that grow downwards are not branches but
> secondary aerial roots.  Unless one wants to claim that the upanishad
> mistakes what are really roots to be branches growing downwards, the
> banyan tree does not fit the metaphor any more than the fig tree
> does.  The upanishad clearly puts a *single* root at the top and has
> branches growing downwards. This seems to be a deliberate spatial
> inversion, employed to convey the idea of Brahman (the root) as the
> source of creation (the branches). The spatial inversion only enforces
> the notion of this source as a higher reality and therefore *above*
> the branches.  To recapitulate, I don't think the banyan tree is
> necessarily more appropriate in the context of the upanishad, as
> compared to the fig tree.  I would appreciate comment by Sanskritists
> on the list.
>
> S. Vidyasankar
..

 





From C.Wooff at liverpool.ac.uk  Mon Mar 20 08:56:23 1995
From: C.Wooff at liverpool.ac.uk (Chris Wooff)
Date: Mon, 20 Mar 95 08:56:23 +0000
Subject: your mail
Message-ID: <161227018938.23782.16418150289730799951.generated@prod2.harmonylists.io>

In the last mail A Burton said:
> 
> re the tree with the root at the top, there is a similar verse in the Gita
> (15.1).  The commentators do not seem to make any reference to the special
> air roots of the an "ashvattha". Rather they seem to say that this is a 
> special tree with its roots higher thatn its branches. 
> (excuse the mistakes, I struggle with this uncorrectable Unix system)
> Shankara says that the root of this tree is the avyakta brahma which is 
> uurdhva because of its transcendance. The Madhava school interprets 
> uurdhva as Vi.s.nu. The root is thus "above everything" and the branches 
> are said to be below or "inferior" (nik.r.s.tam) [i.e. the bhuutaani].
> 	I don't find any of the traditional commentators referring to air-roots.
> To the contrary they seem to be describing a special tree (vicitra-racanatvena
> according to Vallabha).
> Adrian Burton, ANU.
> 
> 
> 
I think you should post this to the indology list. You sent it to 
indology-request. I'm simply the person who maintains/manages the
list.

Chris Wooff

 





From mhcrxlc at dir.mcc.ac.uk  Mon Mar 20 09:03:13 1995
From: mhcrxlc at dir.mcc.ac.uk (mhcrxlc at dir.mcc.ac.uk)
Date: Mon, 20 Mar 95 09:03:13 +0000
Subject: moderation
Message-ID: <161227018917.23782.9262415421940545922.generated@prod2.harmonylists.io>

Madhav Deshpande asks:

>        Second question.  Patanjali is known to KaiyaTa (11th cent. A.D.)
>as an incarnation of Seza, the serpent divinity.  This is also depicted
>iconographically in the Cidambaram NaTarAja temple.  Does anyone know of
>older iconographic or textual sources for this motif?  I have a suspicion
>that Saiva Agama texts may contain such references.  I have looked, but
>have not yet found any older references.

Somewhat tentatively, could this be related to exegesis of Yoga-suutra II
47 ? If I remember correctly, some of the later writers understand this as
referring to Ananta.

Lance Cousins.

MANCHESTER, UK
Telephone (UK): 0161 434 3646


 





From garzilli at husc.harvard.edu  Mon Mar 20 15:07:15 1995
From: garzilli at husc.harvard.edu (Enrica Garzilli)
Date: Mon, 20 Mar 95 10:07:15 -0500
Subject: Ananta
Message-ID: <161227018920.23782.9209798038240668176.generated@prod2.harmonylists.io>



On Mon, 20 Mar 1995, L.S.Cousins wrote:

> Madhav Deshpande asks:
> 
> Somewhat tentatively, could this be related to exegesis of Yoga-suutra II
> 47 ? If I remember correctly, some of the later writers understand this as
> referring to Ananta.
> 
> Lance Cousins.
> 
> MANCHESTER, UK
> Telephone (UK): 0161 434 3646
> 

Even though is likely that Patanjali of the YS is not the Patanjali
of the Mahabhasya, (See e.g. A.B. Keith, Jacobi, onwards), the YS II, 47 
explicitely mentions Ananta. 
It was interpreted by Vacaspatimisra (IX cent. A.D.) as Vasuki, teh 
mithological snake (brother of Sesa). (However Ananta is also the name of 
Sesa himself, the snake-god) .
King Bhoja (IX cent.) read it as 'endeless', 'eternal'.
(In this case Patanjali's sutra would refer to a buddhist meditation: see 
De La Vallee Poussin, "Le bouddhisme et le Yoga de Patanjali", in Melanges 
chinois et bouddhiques, 1937, pp. 223-242).

Dott. Enrica Garzilli 

 





From raja at galileo.IFA.Hawaii.Edu  Mon Mar 20 20:22:17 1995
From: raja at galileo.IFA.Hawaii.Edu (Narayan S. Raja)
Date: Mon, 20 Mar 95 10:22:17 -1000
Subject: n^aaval or jambuu
Message-ID: <161227018934.23782.9777407673775870318.generated@prod2.harmonylists.io>



On Sun, 19 Mar 1995, Ganesan wrote:

>                  Jambu (Sanskrit) or N^aaval (Tamil)
>                  -----------------------------------
> 
> 'tiru AnaikkA', a suburb of Trichy is called JambukEsvaram.

> been lost. But this was found in a traditional pulavar family
> about 50 years ago and printed recently. See tA. vE. vIrAcAmi (editor
> from palm-leaf), tantivanap purANam, International Institute of
> Tamil Studies, Adayar, Madras, 1981. Note that danti vanam is "Forest
> of Elephants" (Anaik kA in Tamil). The author is kamalai jnAnap pirakAcar


Ganesan,

Thank you for one more excellent article.
A question:  I am from Trichy, and actually, 
that suburb of Trichy is called "ThiruvAnaikkAval"
("Elephant Guard"), not "ThiruvAnaikkA" or 
"ThiruvAnaikkAdu" ("Elephant Forest").  Do
you know the reason for this discrepancy?

Best regards,


Narayan Sriranga Raja.

 





From ami0209 at rs1.rrz.Uni-Koeln.DE  Mon Mar 20 12:26:55 1995
From: ami0209 at rs1.rrz.Uni-Koeln.DE (Johannes B. Tuemmers)
Date: Mon, 20 Mar 95 13:26:55 +0100
Subject: samava@ya in Vaic@es@ika
Message-ID: <161227018918.23782.8650605329481997061.generated@prod2.harmonylists.io>

Hi Birgit,

danke fuer die www-liste.
Wir haben Patti's SamavAya auch (Rome 1955). Hast Du es Dir schon bestellt,
oder willst Du es bei uns ausleihen? Ich koennte es Dir schicken...

Tschau, 
Johannes
 


>?From THRASHER at MAIL.LOC.GOV 20 1995 Mar EST 10:23:10
Date: 20 Mar 1995 10:23:10 EST
Reply-To: THRASHER <THRASHER at MAIL.LOC.GOV>
From: ALLEN W THRASHER <THRASHER at MAIL.LOC.GOV>
Subject: NYAGRODHA

          The  Nyagrodha=Banyan=Ficus  bengalensis  grows   on   buildings, 
          rooting even  in  very  small cracks,  in  the crotches of  other 
          trees, and similar elevated sites.  It seems to  take practically 
          no  soil  to  get going.  In addition as mentioned it  sends down 
          aerial roots which if  not  cut  or  as  is  more usual eaten  by 
          foraging livestock turn  into further trunks (thus the  motto  of 
          the Asiatic Society of  Bengal, Quot  rami  tot arbores, As  many 
          trees as roots).  So  in two ways it can be said as  a species to 
          "grow downwards" in a literal way. 
           
          Allen Thrasher                                                    
 





From krisna at cs.wisc.edu  Mon Mar 20 19:54:11 1995
From: krisna at cs.wisc.edu (krisna at cs.wisc.edu)
Date: Mon, 20 Mar 95 13:54:11 -0600
Subject: LOTUSES AND THE MOON
Message-ID: <161227018931.23782.12372258220238678512.generated@prod2.harmonylists.io>

Let us ignore taxonomy and biology for a moment and think
astronomy.

Moon rise/set is not synchronous with Sun set/rise.  This means
that during the course of a lunar month, the moon is visible for
various periods during the 24-hour solar day.

Therefore a "moon-lotus" (if there were such a thing) is not the
same as a "night-lotus".  There are good botanical reasons for
the existence of the latter, and none for the former.


Now, if someone can find a reference to a "moon-lotus" blooming
during the daytime, _that_ would be an interesting data point
since now we have something that can be truly lunar-synchronous
and not solar-synchronous (with occasional lunar concordance).
Until then, we should rationally treat references to "blooming
with the moon" as a poetic cliche for blooming at dusk/night.

After all, the word "comet" comes from the Greek for "hair".  Do
we then start claiming that there really were tresses of hair
floating through the heavens that led to the word coinage.

--Krishna

PS:  If this point has been made before, I apologise.  I am new
to this mailing list.  I am simply responding to the recent
flurry of discussions of the systematics of lotus and
water-lilies.
 





From mmdesh at umich.edu  Mon Mar 20 19:31:31 1995
From: mmdesh at umich.edu (Madhav Deshpande)
Date: Mon, 20 Mar 95 14:31:31 -0500
Subject: Ananta
Message-ID: <161227018929.23782.8500042338361378902.generated@prod2.harmonylists.io>

Thanks for the reference to Yoga-suutra II 47 which refers to Ananta.  
Though it is doubtful that the word refers to the snake divinity in the 
original suutra, one can see how a later commentator could take it as a 
proper name referring to the snake divinity.  However, it is not clear 
how even this reference could have led to the identification of Patanjali 
as an incarnation of Shesha.
	Madhav Deshpande

On Mon, 20 Mar 1995, Enrica Garzilli wrote:

> 
> 
> On Mon, 20 Mar 1995, L.S.Cousins wrote:
> 
> > Madhav Deshpande asks:
> > 
> > Somewhat tentatively, could this be related to exegesis of Yoga-suutra II
> > 47 ? If I remember correctly, some of the later writers understand this as
> > referring to Ananta.
> > 
> > Lance Cousins.
> > 
> > MANCHESTER, UK
> > Telephone (UK): 0161 434 3646
> > 
> 
> Even though is likely that Patanjali of the YS is not the Patanjali
> of the Mahabhasya, (See e.g. A.B. Keith, Jacobi, onwards), the YS II, 47 
> explicitely mentions Ananta. 
> It was interpreted by Vacaspatimisra (IX cent. A.D.) as Vasuki, teh 
> mithological snake (brother of Sesa). (However Ananta is also the name of 
> Sesa himself, the snake-god) .
> King Bhoja (IX cent.) read it as 'endeless', 'eternal'.
> (In this case Patanjali's sutra would refer to a buddhist meditation: see 
> De La Vallee Poussin, "Le bouddhisme et le Yoga de Patanjali", in Melanges 
> chinois et bouddhiques, 1937, pp. 223-242).
> 
> Dott. Enrica Garzilli 
> 
>  
> 
 





From mitra at aecom.yu.edu  Mon Mar 20 22:26:22 1995
From: mitra at aecom.yu.edu (Joydeep Mitra)
Date: Mon, 20 Mar 95 17:26:22 -0500
Subject: Book on 'Deciphering the Indus Script' -a review in 'Nature'.
Message-ID: <161227018936.23782.10477287210536580218.generated@prod2.harmonylists.io>

In the latest issue of the journal Nature (Vol 374 (16 March 1995) pg 223-4),
there is a review of the book 'Deciphering the Indus Script' by Asko Parpola,
Cambridge University Press: 1994. Pp. 374. pounds 60, $95.

The review is by Christopher Edens, Peabody Museum of Archeology, Harvard U.,
Cambridge, MA 02138 USA who thinks the "book is very much a work in progress."

--Joydeep Mitra <mitra at aecom.yu.edu>.


 





From P.Magnone at agora.stm.it  Mon Mar 20 17:42:34 1995
From: P.Magnone at agora.stm.it (P.Magnone at agora.stm.it)
Date: Mon, 20 Mar 95 17:42:34 +0000
Subject: PataJjali a form of ZeSa
Message-ID: <161227018923.23782.10173732652219657467.generated@prod2.harmonylists.io>


Here is a couple of (perhaps too obvious?) references:

viSamaviSadharo 'nekavaktraH subhogii ... bhujagaparikaraH ...
devo 'hiizaH
(VyaasabhaaSya's (VII/IX c.) invocatory zloka, not found in all MSS,
ignored by Vaacaspatimizra but known to VijJaanabhikSu, hence rejected by
some as an interpolation)

phaNibhartur ... phaNibhRtaaM bhartraa
(BhojavRtti's (XI c.) intr. zloka 4-5)

Moreover, in LiGgapuraaNa (VII/IX c. ?) I,63,33 ff. ZeSa is mentioned as
the first of the 26 sarpa anuttama originally begotten by Kazyapa on
Kadruu, while PataJjali is the last. Other puraaNas differ: e.g. ViSNu
only has 12, whereas Vaayu names 40; PataJjali occurs in neither.

As for YS II,47, there indeed is a varia lectio ananta/aanantya; among
the commentators reading ananta, Vaacaspatimizra, VijJaanabhikzu,
Raghavaananda Sarasvatii, BhaavaagaNeza, NaagojiibhaTTa, Raamaananda and
Sadaazivendra Sarasvatii refer this to ZeSa, but they are all later than
KaiyaTa.


Paolo Magnone
Catholic University of Milan
p.magnone at agora.stm.it


------------------------------------------------------------------------

> Madhav Deshpande asks:
>
> >Second question.  Patanjali is known to KaiyaTa (11th cent. A.D.
> >as an incarnation of Seza, the serpent divinity.  This is also
> >depicted iconographically in the Cidambaram NaTarAja temple.
> >Does anyone know of older iconographic or textual sources for this
> >motif?  I have a suspicion that Saiva Agama texts may contain
> >such references.  I have looked, but have not yet found any
> >older references.
>
> Somewhat tentatively, could this be related to exegesis of
> Yoga-suutra II 47 ? If I remember correctly, some of the later
> writers understand this as referring to Ananta.

> Lance Cousins.
> MANCHESTER, UK
> Telephone (UK): 0161 434 3646
..

 





From P.Magnone at agora.stm.it  Mon Mar 20 18:37:07 1995
From: P.Magnone at agora.stm.it (P.Magnone at agora.stm.it)
Date: Mon, 20 Mar 95 18:37:07 +0000
Subject: PataJjali a form of ZeSa
Message-ID: <161227018927.23782.6798821747871977433.generated@prod2.harmonylists.io>


Re my previous message:

>As for YS II,47, there indeed is a varia lectio ananta/aanantya; among
>the commentators reading ananta, Vaacaspatimizra, VijJaanabhikzu,
>Raghavaananda Sarasvatii, BhaavaagaNeza, NaagojiibhaTTa, Raamaananda and
>Sadaazivendra Sarasvatii refer this to ZeSa, but they are all later than
>KaiyaTa.

... they are all later than KaiyaTa except for Vaacaspati, of course. Sorry
for the oversight.

Paolo Magnone
Catholic University of Milan
p.magnone at agora.stm.it

..







 --- MMMR v3.60unr

 


>?From THRASHER at MAIL.LOC.GOV 20 1995 Mar EST 14:28:14
Date: 20 Mar 1995 14:28:14 EST
Reply-To: THRASHER <THRASHER at MAIL.LOC.GOV>
From: ALLEN W THRASHER <THRASHER at MAIL.LOC.GOV>
Subject: LOTUSES AND THE MOON

          More  on waterlilies and  the moon:   I  went  to  the stacks and 
          looked through several books  both horticultural and taxonomic on 
          waterlilies and lotuses, and  there  was  plenty said  about  day 
          blooming versus  night blooming ones,  but nothing whatever about 
          any opening with  the  moon.   All acquatic plants  called  water 
          lilies or lotuses are in one family, the Nymphaeaceae.  There are 
          terrestrial  plants  called  Lotus  either   in  science  or   in 
          horticultural usage, but they are unrelated and do  not look like 
          aquatic "lotuses."  Another detail is that  the nocturnal species 
          and hybrids  in  fact usually open  at  dusk  and  close  in  the 
          forenoon of the next day.  The terms "waterlily" and "lotus" have 
          no scientific standing, but  there  is  a tendency to  apply  the 
          former to American species and  the latter  to  Old  World  ones. 
          Prof. Ingalls told  me  years ago there was  a tendency to  apply 
          "waterlily" to  day blooming and "lotus" to  night blooming ones, 
          but  on  the  other  hand  the Sacred Lotus (Nelumbium) is  never 
          called a water lily that I've noticed. 
           
          Allen Thrasher 
          thrasher at mail.loc.gov                                             
 





From dom at uclblr.iisc.ernet.in  Mon Mar 20 18:56:45 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Mon, 20 Mar 95 18:56:45 +0000
Subject: Date of the next World Sanskrit Conference
Message-ID: <161227018942.23782.13142256973819876177.generated@prod2.harmonylists.io>

Dear colleagues,

The first meeting of a committee to begin planning the next World
Sanskrit Conference (i.e., the meeting of the International Association of
Sanskrit Studies, or IASS) will take place this Friday, 24th March, in
Bangalore. The principle organizer, Dr Shivamurthy Swamiji, has asked me
to conduct a poll on INDOLOGY to ascertain the most popular date for the
forthcoming meeting.

If you are thinking of coming to the next World Sanskrit Conference,
which is to be held in Bangalore, India, could you kindly send me the
week in 1997 which you think would be the best time for the meeting.
Please take account of such things as your teaching schedule,
term/semester breaks, etc.

At present, the very end of 1996, or the very beginning of 1997 are the
dates being thought about, following the model of the Melbourne meet.
But Dr Shivamurthy Swamiji said that things are still flexible, and you
should suggest any date in 1997 that you think would be good.

Any responses I receive before Friday would be especially useful, as
a summary can go before the first conference planning meeting.

NB:
===
Please send your responses to me directly as "dom at vigyan.iisc.ernet.in".
Do not "Reply" to the INDOLOGY list.

If the above address gives trouble (it shouldn't), try "d.wujastyk at ucl.ac.uk".

PLEASE PUT YOUR FAVOURED DATE IN THE SUBJECT LINE OF YOUR MESSAGE, and
flag it with the initials "IASS", like this:

  "IASS: I vote for week 37" (or whatever)

I.e., if possible, give your preference as a week number in 1997.

That will help me enormously to process your votes.

Many thanks,
Dominik

*********************** Leaving India on 25 April 1995 *******************
Dr Dominik Wujastyk          |            Email:   dom at vigyan.iisc.ernet.in
Tel:   +91-80-843-5320/5249  |  NB: From
                             |  25 April 1995,
12/1 Meghalaya,              |  please revert
Vajarahalli,                 |  to using       :   d.wujastyk at ucl.ac.uk
Kanakapura Road,             |                     ~~~~~~~~~~~~~~~~~~~~
Bangalore 560 062, India     |  [Do Not send to:   dom at uclblr.iisc.ernet.in]
 





From kellner at ue.ipc.hiroshima-u.ac.jp  Tue Mar 21 01:23:30 1995
From: kellner at ue.ipc.hiroshima-u.ac.jp (kellner at ue.ipc.hiroshima-u.ac.jp)
Date: Tue, 21 Mar 95 01:23:30 +0000
Subject: samava@ya in Vaic@es@ika
Message-ID: <161227018925.23782.10271901370337597931.generated@prod2.harmonylists.io>

In article <199503201226.AA44695 at rs2.rrz.Uni-Koeln.DE>
ami0209 at rs1.rrz.Uni-Koeln.DE writes:

>> Hi Birgit,
>> 
>> danke fuer die www-liste.
>> Wir haben Patti's SamavAya auch (Rome 1955). Hast Du es Dir schon bestellt,
>> oder willst Du es bei uns ausleihen? Ich koennte es Dir schicken...
>> 
>> Tschau, 
>> Johannes
>>  
>> 
Ob das mit "Ausleihen" auf die Distanz funktioniert....am liebsten haette
ich natuerlich eine Kopie des ganzen. Liesse sich das irgendwie einrichten?

Was den vor grauer Unzeit (???) angesprochenen Steinkellner-Artikel angeht,
von wegen "spiritual place of the epistemological...", habe ich uebrigens,
da die verrueckten Japaner monatelang ihre Universitaetsbibliothek
umgraben und sie der Oeffentlichkeit verwehren, "meinen" Jungs in
Wien ein Fax geschickt, sie moegen dir eine Kopie des Artikels schicken,
worauf die Jungs kurze Zeit spaeter faxten, sie haetten das erledigt.
Haben sie?

Eheu,

Birgit

 





From kellner at ue.ipc.hiroshima-u.ac.jp  Tue Mar 21 01:26:39 1995
From: kellner at ue.ipc.hiroshima-u.ac.jp (kellner at ue.ipc.hiroshima-u.ac.jp)
Date: Tue, 21 Mar 95 01:26:39 +0000
Subject: it finally happened....
Message-ID: <161227018922.23782.16482115258881402375.generated@prod2.harmonylists.io>


It finally happened - one of my private e-mails was mistakenly
posted to this list. - Please accept my apologies.

Birgit Kellner
Institute for Indian Philosophy
University of Hiroshima

 





From mmdesh at umich.edu  Tue Mar 21 14:46:01 1995
From: mmdesh at umich.edu (Madhav Deshpande)
Date: Tue, 21 Mar 95 09:46:01 -0500
Subject: Date of the next World Sanskrit Conference
Message-ID: <161227018944.23782.17647624029344234348.generated@prod2.harmonylists.io>

>From my point of view, any date during the months of May, June, July, and 
August would be fine.  Those are the months when most US universities are 
not in session and we are relatively free to take out two to three weeks.
	Madhav Deshpande

On Tue, 21 Mar 1995, Dominik Wujastyk wrote:

> Dear colleagues,
> 
> The first meeting of a committee to begin planning the next World
> Sanskrit Conference (i.e., the meeting of the International Association of
> Sanskrit Studies, or IASS) will take place this Friday, 24th March, in
> Bangalore. The principle organizer, Dr Shivamurthy Swamiji, has asked me
> to conduct a poll on INDOLOGY to ascertain the most popular date for the
> forthcoming meeting.
> 
> If you are thinking of coming to the next World Sanskrit Conference,
> which is to be held in Bangalore, India, could you kindly send me the
> week in 1997 which you think would be the best time for the meeting.
> Please take account of such things as your teaching schedule,
> term/semester breaks, etc.
> 
> At present, the very end of 1996, or the very beginning of 1997 are the
> dates being thought about, following the model of the Melbourne meet.
> But Dr Shivamurthy Swamiji said that things are still flexible, and you
> should suggest any date in 1997 that you think would be good.
> 
> Any responses I receive before Friday would be especially useful, as
> a summary can go before the first conference planning meeting.
> 
> NB:
> ===
> Please send your responses to me directly as "dom at vigyan.iisc.ernet.in".
> Do not "Reply" to the INDOLOGY list.
> 
> If the above address gives trouble (it shouldn't), try "d.wujastyk at ucl.ac.uk".
> 
> PLEASE PUT YOUR FAVOURED DATE IN THE SUBJECT LINE OF YOUR MESSAGE, and
> flag it with the initials "IASS", like this:
> 
>   "IASS: I vote for week 37" (or whatever)
> 
> I.e., if possible, give your preference as a week number in 1997.
> 
> That will help me enormously to process your votes.
> 
> Many thanks,
> Dominik
> 
> *********************** Leaving India on 25 April 1995 *******************
> Dr Dominik Wujastyk          |            Email:   dom at vigyan.iisc.ernet.in
> Tel:   +91-80-843-5320/5249  |  NB: From
>                              |  25 April 1995,
> 12/1 Meghalaya,              |  please revert
> Vajarahalli,                 |  to using       :   d.wujastyk at ucl.ac.uk
> Kanakapura Road,             |                     ~~~~~~~~~~~~~~~~~~~~
> Bangalore 560 062, India     |  [Do Not send to:   dom at uclblr.iisc.ernet.in]
>  
> 
 





From b9100530 at platinum.anu.edu.au  Tue Mar 21 05:03:23 1995
From: b9100530 at platinum.anu.edu.au (b9100530 at platinum.anu.edu.au)
Date: Tue, 21 Mar 95 15:03:23 +1000
Subject: None
Message-ID: <161227018940.23782.10495463843079140939.generated@prod2.harmonylists.io>

Re the tree with the root at the top, the famous metaphor is repeated
in the Gita (15.1).  The commentators do not seem to make any
reference to the special air roots of the an "ashvattha". Rather they
seem to say that this is a special tree with its roots higher than
its branches.
	Shankara says that the root of this tree is the avyakta brahma
which is uurdhva because of its transcendance. The Madhava school
interprets uurdhva as Vi.s.nu. The root is thus "above everything" and the
branches are said to be below or "inferior" (nik.r.s.tam) [i.e. the bhuutaani].
      I don't find any of the traditional commentators referring to air-roots.
To the contrary they seem to be describing a special tree (vicitra-
racanatvena according to Vallabha).
Adrian Burton, ANU.

 





From sjohar at library.usyd.edu.au  Wed Mar 22 00:16:34 1995
From: sjohar at library.usyd.edu.au (sjohar at library.usyd.edu.au)
Date: Wed, 22 Mar 95 10:16:34 +1000
Subject: Copper in Ancient India
Message-ID: <161227018947.23782.1793742762120827258.generated@prod2.harmonylists.io>


I hope some one on the indology list will be able to help me.

I am working on the archaeology of Western Indian sea ports, and am
currently in quest of the copper trail.

India has always been defficient in copper, and from the 16th century
onwards we have records of copper imports from Japan and Africa.

Prior to this, there are only some stray references to Indian copper imports
in the Geniza documents.

Besides these, have you come across any references to the import of copper ?

I would be very obliged if you could help me.

Sugandha

 





From martinez at em.uni-frankfurt.d400.de  Wed Mar 22 18:02:08 1995
From: martinez at em.uni-frankfurt.d400.de (Fco. Javier Martinez Garcia)
Date: Wed, 22 Mar 95 12:02:08 -0600
Subject: IE-WWW
Message-ID: <161227018952.23782.15445423401821244297.generated@prod2.harmonylists.io>



I would like to announce the construction of the Indo-European Homepage 
located at:

http://www.rz.uni-frankfurt.de/home/ftp/pub/titus/public_html

It will function as a central web site for access to resources
of relevance to Comparatists, Indo-Europeanists and other interested 
scholars.

   =======================================================================
                  Dr. Fco. Javier Mart!nez Garc!a

   Vergleichende Sprachwissenschaft   |  tel.     +49- 69- 7982 2847
   Universitt Frankfurt              |   (sekr.) +49- 69- 7982 3139
   Postfach 11 19 32                  |  fax.     +49- 69- 7982 2873
   D-60054 Frankfurt                  |  martinez at em.uni-frankfurt.d400.de
     http: //www.rz.uni-frankfurt.de/home/ftp/pub/titus/public_html
   =======================================================================

 





From sjohar at library.usyd.edu.au  Wed Mar 22 06:08:40 1995
From: sjohar at library.usyd.edu.au (sjohar at library.usyd.edu.au)
Date: Wed, 22 Mar 95 16:08:40 +1000
Subject: potin import into south India
Message-ID: <161227018948.23782.17791515087447855176.generated@prod2.harmonylists.io>

Last year I came across a paper which discussed the import of lead potin
into South India during the Satavahana period based on an analysis of
isotpes, and tried to prove that the satavahana coins were made from potin
imported from N african mines. Unfortunately, I did not photocopy the
article at that time, and I have lot the reference.

Does any one out there recall reading this article, and if so, could some
one please give me the refernce ?

Thanks in Advance


Sugandha

 





From 40lad002 at keyaki.cc.u-tokai.ac.jp  Wed Mar 22 17:45:46 1995
From: 40lad002 at keyaki.cc.u-tokai.ac.jp (Yuri Ishii)
Date: Wed, 22 Mar 95 17:45:46 +0000
Subject: adbhutasaagara
Message-ID: <161227018950.23782.1446607244363451984.generated@prod2.harmonylists.io>

Dear Members of Indology

This is to inquire about the whereabouts of the text
 " Adbhuta-Saagara of Ballaalasena" 
(ed. by Murthidhar Jha,	Prabhakari & c., Banaras, 1905)

I'm a graduate student studying in ancient Indian omens and 
portents.
Before, I let a librarian check up if any domestic and abroad 
libraries owned that text, but I couldn't know any informations.

If you know the whereabouts of that text, I would be grateful to you 
for letting me know a library or laboratory which possesses it.
I want to borrow that book by following the necessary procedures 
through the library of my Univ.

Thank you for your assistance with me
					Yuri Ishii
					40lad002 at keyaki.cc.u-tokai.ac.jp










































 





From U49868 at UICVM.UIC.EDU  Thu Mar 23 02:12:39 1995
From: U49868 at UICVM.UIC.EDU (U49868)
Date: Wed, 22 Mar 95 20:12:39 -0600
Subject: Chetna Book Store Bombay
Message-ID: <161227018960.23782.12163369002888892964.generated@prod2.harmonylists.io>


I am forwading a note I received from a dear friend for everyone. Enjoy!

The following is a blurb that I've prepared about Chetana. Would really
appreciate it if you would suggest newsgroups I could forward this to.
Or maybe just forward this note itself. Or to friends!
Please pardon if it is cross-posted.
===================================================================

                  The Best Kept Secret on Internet

                      --- Chetana Book Centre ---

For those who wish to go beyond coffee-table books on India, we
invite you to Chetana, Bombay's only bookshop specialising in
books on philosophy and religion. Our bookshop consists of books
on Indian philosophy, Indology and thought deriving from Hinduism.
These include, Buddhism, Jainism, Yoga, Zen, and so on.

Our topics include the following:

1) The Four Vedas & Vedic Studies
2) Prasthanatraye ("The Three Highways"):
    Upanishads, Bhagavadgita, Brahmasutras
3) Itihasa - Puranas (The Epics & Mythology):
    Ramayana, Mahabharata, Puranas
4) The Six Schools of Hindu Philosophy:
    Nyaya, Vaisekika, Samhya, Yoga,    Mimamsa, Vedanta
5) Non-Classical Cults:
    Saivism, Saktism (Tantra), Vaishnavism

Other topics on Indology include:
7)  Ancient history & polity
8)  Philosophy & religion
9)  Hindu culture, rites, rituals & sacraments
10) Hindu law, aesthetics
11) Arts, sculpture/architecture, dance, drama   & music
12) Hindu sciences & technology, astronomy and medicine

Our selection also includes audio and video cassettes of talks of
spiritual masters such as Krishnamurti, Osho, etc. We also have a
new section on books relating management to philosophy (Self-
management) - for instance books from the Sambodh Foundation
linking the teachings of the Gita to Management.

Chetana's Mission:
=================
Chetana is not merely a business. It is a celebration of all that
is noble and wise in Indian thought. It was started in 1946, by
founder Sudhakar Dikshit, with high ideals to promote and to
propagate India's universal spiritual heritage, with emphasis on
the study of its philosophy and culture.

I Am That
=========
Chetana is also a publishing house. Our books on Vedanta, namely
"I Am That" -- the teachings of Sri Nisargadatta Maharaj and the
writings of modern masters such as J. Krishnamurti are acclaimed
worldwide as classics of spiritual literature. "I Am That" is
now in its 10th edition.

Robert Powell, author of "Return to Meaningfulness", remarked
when he read I AM THAT that he was "deeply impressed and moved
by its wisdom and eloquence." To his mind "Nisargadatta ranks
with the great Upanishadic teachers." We reproduce an extract
from the chapter in I AM THAT entitled "Desirelessness - The
Highest Bliss":

+--- Extract from "I Am That":  --------------------------------+
| "Your own Self is your ultimate teacher (Sadguru). The outer  |
|  teacher (Guru) is merely a milestone. It is only your inner  |
|  teacher, that will walk with you to the goal. ...Since He is |
|  in you and with you...look within, and you will find Him."   |
+---------------------------------------------------------------+

What our patrons say:
====================
"The real treasures of India are in this bookshop!"
    - Ken Dyer (TV Producer) Australia.
--"Chetana is the best bookstore I know for books on Indian
   religion & philosophy..."
    - Jon Kelly, Princeton Univ., USA.
--"One could buy the entire bookshop!"
    - Daryl Harnisch, New York, USA.
--"Fulfilled almost all my wish-list."
    - John Grimes, New York, USA.
--"Chetana is an amazing storehouse of dazzling wisdom, knowledge
   and light."
    - Shaan Sathy, Singapore
--"I Am That - (a Chetana  publication) - the turning point
   in my life!"
    - Wolfgang Schener, Kerpens, Germany.
--"Visiting  here is like going to a temple..."
    - Sudarshan Dheer, Colaba, Bombay

TO ORDER:
a) Email us at "orders.chetana at axcess.net.in" giving keywords of
   interest.
   example: "Jainism, Buddhism, Sankhya, Iyengar Yoga, etc.".

b) We'll recommend some books (by return email) from our booklist
   - or mail you a copy of our booklist if you're interested.
c) You choose what you want.
d) We email you the cost of sending it by air/surface/courier.
e) You choose mode of delivery and send a draft or credit card number.
f) We send you the material.

Simple!

For details contact:
+***************************************************************+
| Kavi Arya, D.Phil.(Oxon.)| Tel: 91-22-282 4983 / 284 4968     |
| Chetana Pvt. Ltd.        |                                    |
| (Publishers/Booksellers) | Fax: 91-22-262 4316 (attn:Chetana) |
| Specialists in Indian    |                                    |
|     Culture & Philosophy | Email: kavi.chetana at axcess.net.in  |
| 34 Rampart Row           | Order: orders.chetana at axcess.net.in|
| Bombay, 400001 India     | Gram:  INDOLOGY                    |
+***************************************************************+

 





From n.rao at rz.uni-sb.de  Wed Mar 22 19:51:28 1995
From: n.rao at rz.uni-sb.de (n.rao at rz.uni-sb.de)
Date: Wed, 22 Mar 95 20:51:28 +0100
Subject: Year of Death of the Philosopher, Hiralal Haldhar
Message-ID: <161227018958.23782.16948182074765745865.generated@prod2.harmonylists.io>

Dr. Hiralal Haldhar lived in the beginning of this century and was a 
Professor of Philosophy with a neo-Hegelian pursuasion.  Is anyone in this 
list familar with his work and personality? Is there anyone remotely 
connected with him through family ties?  I urgently require the year of his 
death. This infomration is required for a German Encylopaedia on Philosophy 
and Theory of Science, which has a policy of giving the year of birth and 
death of the philosophers mentioned. 

Prof. Hiralal Haldhar taught in Calcutta University in 1930s and he must 
have died sometime in 40s or 50s. I tried many avenues to get inforamtion 
regarding the year of his death, but to no avail. Publishing  reader's 
letters and advertisements in Indian news papers have not yielded any 
results. Can anyone in this group furnish me this information or suggest 
ways of getting it? 

You can send the message to my private email address:
n.rao at rz.uni-sb.de
Thanks in advance
Narahari Rao
Dr. B. Narahari Rao
F.R. 5.1. Philosophie
Unversitaet des Saarlandes,
Postfach 15 11 50,
D-66041 Saarbr?cken

 


>???From THRASHER at MAIL.LOC.GOV 22 1995 Mar EST 15:52:15
Date: 22 Mar 1995 15:52:15 EST
Reply-To: THRASHER <THRASHER at MAIL.LOC.GOV>
From: ALLEN W THRASHER <THRASHER at MAIL.LOC.GOV>
Subject: ADBHUTASAAGARA

          Re: The Adbhutasagara of Ballalasena 
           
          The 1905 ed. has been microfiched by  the Library of Congress and 
          can be ordered from this address: 
           
          Library of Congress 
          Photoduplication Service 
          Washington, DC 20540-5230 
          USA 
          tel: 202-707-5640 
          fax: 202-707-1771. 
           
          The number  of  the  fiche  is  SAIR 81\00170.  It consists of  9 
          fiches. 
           
          The  price  is  $1.75  per  fiche  plus  a  $5.00 processing fee. 
          Payment is necessary in advance, by check, credit card  (Visa  or 
          Mastercard), money order  drawn  on  a  U.S.  bank, international 
          money order, or UNESCO coupon.  Checks and money orders should be 
          payable to "Library of Congress." Customers paying by credit card 
          may order by fax.  I have stated the prices from  a handout sheet 
          provided by Photoduplication and would advise writing them to get 
          the exact price before sending in your order.  They do  not  take 
          or communicate about orders by eMail yet. 
           
           
           
          Allen W. Thrasher 
          Senior Reference Librarian 
          Southern Asia Section 
          Library of Congress 
          Washington, DC 20540-4744 
          tel. (202) 707-5600 
          fax  (202) 707-1724 
          Internet: thrasher at mail.loc.gov 
           
          Any opinions expressed are mine and  not those of  the Library of 
          Congress or its management.                                       
 


>???From THRASHER at MAIL.LOC.GOV 22 1995 Mar EST 16:20:16
Date: 22 Mar 1995 16:20:16 EST
Reply-To: THRASHER <THRASHER at MAIL.LOC.GOV>
From: ALLEN W THRASHER <THRASHER at MAIL.LOC.GOV>
Subject: ADBHUTASAAGARA, CONTD.

          RE: Adbhutasagara (contd.) 
           
          I forgot to mention that I am pretty sure a few years ago I saw a 
          photographic reprint of  an early ed.  of  the Adbhutasagara, but 
          the  LOC cooperative acquisitions program doesn't  seem  to  have 
          picked it  up.   You  could write Motilal Banarsidass to  see  if 
          there is such a reprint; the address is: 
           
          Motilal Banarsidass 
          Bungalow Road 
          Jawahar Nagar 
          Delhi 110 007 
          India 
          tel.: 291-1985; 291-8335 
          fax:  (011) 293-0689 
          Grams: GLORYINDIA 
           
          Allen Thrasher                                                    
 

Original-Received:  by bronze.ucs.indiana.edu 
PP-warning: Illegal Received field on preceding line
Date: Wed, 22 Mar 1995 21:00:50 -0500
From: edeltraud harzer clear <eclear at bronze.ucs.indiana.edu>
To: indology at liverpool.ac.uk
Subject: re nyagrodha
Message-ID: <"mailhub.live:129510:950323020112"@liverpool.ac.uk>

Members of the list,
To those who responded to my question on nyagrodha,
thank you for your interesting and informative 
answers.
Edeltraud.
 





From dom at uclblr.iisc.ernet.in  Wed Mar 22 22:00:40 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Wed, 22 Mar 95 22:00:40 +0000
Subject: LOTUSES AND THE MOON
Message-ID: <161227018955.23782.12205738287161302489.generated@prod2.harmonylists.io>

ALLEN W THRASHER said:
>           More  on waterlilies and  the moon:   I  went  to  the stacks and 
>           looked through several books  both horticultural and taxonomic on 
>           waterlilies and lotuses, and  there  was  plenty said  about  day 
>           blooming versus  night blooming ones,  but nothing whatever about 
>           any opening with  the  moon.   

Dear Allen, thanks again for the info.  What it is to have a good
library to hand...!

I don't think there is really an issue about lotuses opening with the
moon.  I'm happy to live with the poetic image, and the moon being a
symbol of the night.  The main thing is that there are actual
lilies/lotuses that open at night.  That's what I didn't know.

It's time to come clean about my reasons for asking about lotuses etc.

My enquiry started because I came across the term "kumudaghnii" in a
list of plant-poisons in Susruta's kalpasthana.  This is said to be a
plant whose milky sap is poisonous.  But "kumudaghnii" isn't listed
anywhere in the nighantus as a plant name, and seems to be a hapax in
this one place.  No previous scholar seems to have identified this
plant.  So I got to thinking.  The name of this poison, kumuda-ghnii,
means `lotus killer'. In Sanskrit literature, the kumuda lotus is
associated with the moon, since it blossoms by night (and now we know it
really does).  Since the sun causes this lotus to close, it is therefore
an `enemy' of the lotus.  One of the chief words for the sun, arka, is
also the name of Calotropis gigantea, which indeed has a milky juice
which is a violent purgative, poison and abortifacient.

The only drawback about this explanation is the gender: arka is pum.,
kumudaghnii is strii.  Still, for the moment I'm going with it.

Dominik
 





From dom at uclblr.iisc.ernet.in  Wed Mar 22 22:28:11 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Wed, 22 Mar 95 22:28:11 +0000
Subject: Copper in Ancient India
Message-ID: <161227018953.23782.7271673724109171179.generated@prod2.harmonylists.io>

Sugandha Johar said:
> 
> I am working on the archaeology of Western Indian sea ports, and am
> currently in quest of the copper trail.
> 
> India has always been defficient in copper, and from the 16th century
> onwards we have records of copper imports from Japan and Africa.

Himanshu P. Ray's book, _Winds of Change: Buddhism and the maritime
links of early South Asia_ (Delhi: OUP, 1994), pp.44f.,  mentions the
problem of the early Kushanas' copper coinage.  They issued large
numbers of copper coins, but -- she says -- there is little evidence
that they controlled either of the ports along the west coast or those
at the mouth of the Indus.

Kenneth McPherson, _The Indian Ocean: a history of the people and the
sea_ (Delhi: OUP, 1993), has several references to Indian Ocean copper
trade.  He notes that copper had always been in short supply in the IO
area in ancient times, as you say, and that supplies of (copper and)
silver started to circulate in this area from Japan and the Americas
from the 16th century on.  The early Portuguese traders inserted
themselves into the "loop" of local trading patterns, which included the
trading of copper between India, SE Asia, China and Japan.

I'm afraid this doesn't add much.

Incidentally, I have a similar interest in mercury imports.  As far as
I can see, there is little or no naturally occurring mercury in
peninsular India.  Yet from the ninth century onwards (and perhaps a
little earlier) there arises a rich alchemical literature in India which
presupposes a good supply of mercury for all sorts of operations.  Where
was the metal coming from?

Dominik

 





From BAKULA at delphi.com  Fri Mar 24 01:37:07 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Thu, 23 Mar 95 20:37:07 -0500
Subject: Pali CD distributor
Message-ID: <161227018964.23782.15658339556972072503.generated@prod2.harmonylists.io>

On 19-MAR-1995 17:00:23.8 BUDDHA-L%ULKYVM.BITNET said to BAKULA

     In reply to some private inquiries for the details about my Pali CD
post, I have following:

Thanks to the original post content and what follows to:
     Kaare Lie (kaare.lie at euronetis.no)


   > Darika Nantiya wrote:
   > DN>        Could you please tell me where I can get this CD both in
   >the US. >and in Thailand? I'm from Thailand. I know that Mahidol
   >University has been >doing good work in Buddhism both on the
   >theoritical level and its practical >application. Do you happen to
   >know Dr. Phinit Ratanakul by chance? He is a >philosopher and I
   >believe is still the chair of the Department of >Humanities and
   >Linguistics there.  Is he the one who helped put the >Tipitaka into
   >the CD format?
   > I ordered my copy from the US distributors:
   > Scholars Press
   > Electronic Publications
   > P.O.Box 15399
   > Atlanta, GA 30333-0399
   > E-mail: scholcomm at aol.com
   > The Bangkok address given in the manual, is:
   > Dr. Supachai Tangwongsan
   > Mahidol University Computing Center
   > Faculty of Science
   > Rama VI Rd., Bangkok
   > Thailand 10400
   > Tlph: (662) 247-0333
   > Fax : (662) 246-7308
   > E-mail: ccstw at mucc.mahidol.ac.th
   > I could not find Dr. Phinit Ratanakul among the names of the
   > contributors, as given in the manual.
   > Yours,
   > Kaare Lie
   > ---
   > * 1st 1.11 #1403 * Sabbe satta sukhitatta hontu!

Sid Harth

`[1;32;45mRainbow V 1.12 for Delphi - Registered
 





From KHB12400 at niftyserve.or.jp  Thu Mar 23 16:05:00 1995
From: KHB12400 at niftyserve.or.jp (Yasuhiro Okazaki)
Date: Fri, 24 Mar 95 01:05:00 +0900
Subject: About the semantical structure of "sarva
Message-ID: <161227018962.23782.17078253866968939634.generated@prod2.harmonylists.io>

Dear Sanskritists
I am reading Indian logical treaties. In this study, a question occurs to me. 
Generally speaking, the logical concomitance or implication( so-called vyaapti
)

will be expressed in terms of next form with or without "eva";
1)  yat (yat)..........tat (tat)..............
However, in some text, one of which is nyaayavaarttika, the next form is found
2) yat.....................tat sarvam................
And the form 1) and 2) seem to express the different meaning, especially, form
the point of logical view. I think form 1) expresses a simple logical 
implication, but form 2)  expresses a logical equivalence. It is only my idea.
 
My
question is whether it is true or not. But this needs further research.
Then, I need the next information; Did any classical grammarians preceding to
Uddyotakara discuss the semantical structure of "sarva" ? If there are such
discussions, in which texts can I find them ? Or, are there any paper about it
..

I submit to the members' kindness.
yours Truly
Yasuhiro Okazaki
Hiroshima prefectural High School
545 Arima, Chyoda-cho, Hiroshima, JAPAN 731-15
E-mail khb12400 at niftyserve. or.jp
 





From pclaus at s1.csuhayward.edu  Fri Mar 24 14:20:22 1995
From: pclaus at s1.csuhayward.edu (pclaus at s1.csuhayward.edu)
Date: Fri, 24 Mar 95 06:20:22 -0800
Subject: NYAGRODHA
Message-ID: <161227018968.23782.2748308110303248136.generated@prod2.harmonylists.io>

The banyan tree has other metaphorical uses which pertain to its (truly)
downward=growing aerial roots. One amongst the matrilineal Tulu-speaking
castes along the SW coast of India is in reference to the way a lineage
spreads when girls are given away in marriage. Each one becomes a tree,
linked to the parent tree.  And as I remember, some of the earliest 
iconographic representation of this (and the pipal tree) show Yakshis
entwined in the trunk-like roots.  This may be related to tree cults in
present day India (I've seen a very graphic film called _The HEaling Hill_
which shows such a cult in Maharashtra) during which women, possessed
by 'yakshis' hang on and entwine themselves in the aerial roots, seemingly
in an attempt to 'merge' with them.
 





From conlon at u.washington.edu  Fri Mar 24 20:08:45 1995
From: conlon at u.washington.edu (Frank Conlon)
Date: Fri, 24 Mar 95 12:08:45 -0800
Subject: Query: Inst. Oriental Studies, St. Petersburg
Message-ID: <161227018972.23782.488794208838203898.generated@prod2.harmonylists.io>

Friends:

Can anyone supply an e-mail address for the Institute of Oriental Studies 
in St. Petersburg, Russia?

Thanks.

Frank Conlon



 





From BRYSON at HARVARDA.HARVARD.EDU  Fri Mar 24 19:00:23 1995
From: BRYSON at HARVARDA.HARVARD.EDU (Tim Bryson)
Date: Fri, 24 Mar 95 14:00:23 -0500
Subject: Sources for understanding MAYA
Message-ID: <161227018970.23782.2299360704983825810.generated@prod2.harmonylists.io>

A college-going daughter of a friend of mine was told by her professor
that the authoritative presentation of the concept of Maya was given in
an Oxford Sanskrit Dictionary.  I'm dubious.  Would people have some
recommendations that might be helpful to an interested undergrad and
authoritative enough to satisfy a prof?  Thanks, Tim Bryson (bryson at harvarda.
harvard.edu)
 





From MMAGNUSZ at Vela.filg.uj.edu.pl  Fri Mar 24 14:35:46 1995
From: MMAGNUSZ at Vela.filg.uj.edu.pl (Marzena Magnuszewska)
Date: Fri, 24 Mar 95 14:35:46 +0000
Subject: Sanskrit *apud* Classics again...and Hindi??
Message-ID: <161227018966.23782.3100864393992008548.generated@prod2.harmonylists.io>

 
>        I'd like to add two related inquires: (1) Are there many Classics
> Department with Greek and Latin in which Sanskrit is also taught? If so, will
> there be any posts available in a few years? (2) Are there places where Hindi
> is taught as well as Sanskrit? (not necessarily in a Classics Department,
> though if there be any Classics Departments which support Hindi, by all means
> let me know about them!)
 
> Nicholas Sterling
  
At the Jagiellonian University in Cracow, Poland, we have Indian 
Department in the Institute of Oriental Philology where both Sanskrit 
and Hindi are taught. For 3 years our students are learning both 
Sanskrit and Hindi language and literature and then they choose 
subjects related to one of them. The only link we have with 
our Classic Department is an obligatory 2 years course in Latin. 

Marzena Magnuszewska




 





From BAKULA at delphi.com  Sat Mar 25 02:04:36 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Fri, 24 Mar 95 21:04:36 -0500
Subject: Subscribing to Buddhist
Message-ID: <161227018974.23782.10351223774006671394.generated@prod2.harmonylists.io>

On 19-MAR-1995 04:42:01.4 BUDDHA-L%ULKYVM.BITNET said to BAKULA

   > Several people have asked how to subscribe to the buddhist discussion
   > list. The listserv address is listserv at jpntuvm0.bitnet. Send the
   > message
   > sub buddhist Firstname Lastname
   > [In case your first name is something other than Firstname, you
   > may wish to substitute your own first name. The same applies mutatis
   > mutandis to your last name.]
   > Virtually yours,
   > Firstname Lastname
     Since I posted information on Pali CD, I have been getting a constant
flow of requests for above information. Well, have fun on "Buddha-L".
Sid Harth

`[1;32;42mRainbow V 1.12 for Delphi - Registered
 





From apandey at u.washington.edu  Sat Mar 25 06:06:30 1995
From: apandey at u.washington.edu (Anshuman Pandey)
Date: Fri, 24 Mar 95 22:06:30 -0800
Subject: Indian Ethnology
Message-ID: <161227018977.23782.9285570732958054198.generated@prod2.harmonylists.io>


I just finished reading two short "books", if you will, on Indian 
ethnology by Chandra Chakraberty called "An Ethnic Interpretation of 
Pauranic Personages" and another by Akshaya Kumari Devi called "A 
Biographical Dictionary of Puranic Personages".

I am wondering if any of you have heard of these texts and if they are 
considered "scholarly" works. They tend to provide a lot of fascinating 
information, but fail to cite any real sources.

Any responses, either privately, or to the list, will be greatly appreciated.

Thanks.

Anshuman Pandey
University of Washington


 





From P.Magnone at agora.stm.it  Sat Mar 25 10:25:27 1995
From: P.Magnone at agora.stm.it (P.Magnone at agora.stm.it)
Date: Sat, 25 Mar 95 10:25:27 +0000
Subject: Quotes from PadmapuraaNa
Message-ID: <161227018979.23782.15374707400700618487.generated@prod2.harmonylists.io>


On 25-Mar-95 A. Burton wrote:

> I am looking for the verse and chapter numbers of three verses
> apparently from the Padma Purana:
>
>         1)smartavya.h satata.m vi.s.nu.h ...........
>
>         2)na pati.m kaamayet ka.mcid ..........
>
>         3)ittha.m manoratha.m baalaa ...........
>
> All three are quoted by Ruupa Gosvaami in his Bhaktirasaam.rtasindhu
> The last two (1.4.7 and 1.3.14 in B.R.S.)  deal with a girl called
> Candrakanti.

1) Padma PuraaNa, UttarakhaNDa 71,100 (VeGkaTezvara):

   smarttavyaH satataM ViSNur vismartavyo na jaatu cit //
   sarve vidhiniSedhaaH syur etasyaiva vidhiMkaraaH //

2) and 3) do not appear in the zlokaanukramaNii.




 Paolo Magnone
 Catholic University of Milan
 p.magnone at agora.stm.it .

..
 





From b9100530 at platinum.anu.edu.au  Sat Mar 25 02:05:52 1995
From: b9100530 at platinum.anu.edu.au (b9100530 at platinum.anu.edu.au)
Date: Sat, 25 Mar 95 12:05:52 +1000
Subject: None
Message-ID: <161227018975.23782.4701858908942261524.generated@prod2.harmonylists.io>

Respected Indologists,

I am looking for the verse and chapter numbers of three verses apparently
from the Padma Purana:

        1)smartavya.h satata.m vi.s.nu.h ...........

        2)na pati.m kaamayet ka.mcid ..........

        3)ittha.m manoratha.m baalaa ...........

All three are quoted by Ruupa Gosvaami in his Bhaktirasaam.rtasindhu
The last two (1.4.7 and 1.3.14 in B.R.S.)  deal with a girl called Candrakanti.  Ruupa
Gosvaami says that the verses are from the Padma Purana, but our library version  of the P.P.
does not mention any Candrakanti in its index of names, nor have I found any reference
to her in any of our Paura.nica ko.sas.

Adrian Burton, ANU.

 





From srice at cruzio.com  Sat Mar 25 20:54:17 1995
From: srice at cruzio.com (Stanley Rice)
Date: Sat, 25 Mar 95 12:54:17 -0800
Subject: Sources for understanding MAYA
Message-ID: <161227018982.23782.8715957791794342653.generated@prod2.harmonylists.io>

Dear Dr Bryson,

My daughter Leslie also has a real desire to know the nature of
"maya". She read some, but was puzzled. She read Sri Ramana
Maharshi and was intrigued but still mystified. After she heard a
realized disciple of the Maharshi speak it has become clearer
to her. Now she knows by direct experience (but not continuously)
that the world is only thoughts occuring within herself,
representing no self-existent reality or entities. She has little
interest in conceptual formulations, including much of what is 
quoted below, though she reveres the Maharshi. The world is often
experienced as in her, not she in the world. This is happiness.
For this she has great interest, especially to make it permanent,
since there is relative pain when it is absent.

  Those who even doubt the conventional naive "reality" are
lucky. Most have no interest or curiosity, of course. For a
certain kind of investigation it may be useful to see that one
cannot be what one perceives (especially the body and thoughts.)
The knower cannot be what is known--as has been pointed out for
millenia. For my part, just to notice that we have not the least
notion or suspicion as to what occurs between sensory stimulus
and resulting "idea" raises logical doubt. (Dan Dennett et al
notwithstanding.) But if it lodges in a verbal framework it goes
nowhere...one is "already familiar". One might say that ignoring
the evidence, or simple lack of curiosity, is maya. Or as
Socrates said in refusing to discuss the nonduality of Parmenides
(in spite of his supposed reverence for Parmenides)--in effect, 
we have more entertaining things to discuss. It seems that only
when we see the effects in a living Sage do we suspect that we
are ignoring the only satisfaction, as well as the truth.

  Our daughters have the curiosity, which is grace in itself. I
hope yours is a blessing, as is mine. For what it may be
worth...some words of three Sages, probably well known to you.

  Best wishes, Stan Rice

------------------------------------------------------------

 [From Sri Ramana Maharshi, in "Talks..."]

  D.: What does Maharshi think of the theory of universal
illusion (Maya)?
  M.: What is Maya? It is only Reality.
  D.: Is not Maya illusion?
  M.: Maya is used to signify the manifestations of the
Reality. Thus Maya is only Reality.
  D.: Some say that Sri Sankaracharya was only intellectual and
not realised. Is it so?
  M.: Why worry about Sankaracharya? Realise your own Self.
Others can take care of themselves.

.  .  .

  D.: What is the goal of this process?
  M.: Realising the Real.
  D.: What is the nature of the Reality?
  M.: (a) Existence without beginning or end - eternal.
      (b) Existence everywhere, endless, infinite.
      (c) Existence underlying all forms, all changes, all
      forces, all matter and all spirit. The many change 
      and pass away (phenomena), whereas the One 
      always endures (noumenon).
      (d) The one displacing the triads, i.e., the knower, the
      knowledge and the known. The triads are only appearances 
      in time and space, whereas the Reality lies beyond and 
      behind them. They are like a mirage over the Reality. They 
      are the result of delusion.

  D.: If 'I' also be an illusion, who then casts off the
illusion?
  M.: The 'I' casts off the illusion of 'I' and yet remains as
'I'. Such is the paradox of Self-Realisation. The realised do
not see any contradiction in it. Take the case of bhakti -
approach Iswara and pray to be absorbed in Him. I then
surrender myself in faith and by concentration. What remains
afterwards? In place of the original 'I', perfect self-
surrender leaves a residuum of God in which the 'I' is lost.
This is the highest form of devotion (parabhakti), prapatti,
surrender or the height of vairagya.
  You give up this and that of 'my' possessions. If you give up
'I' and 'Mine' instead, all are given up at a stroke. The very
seed of possession is lost. Thus the evil is nipped in the bud
or crushed in the germ itself. Dispassion (vairagya) must be
very strong to do this. Eagerness to do it must be equal to
that of a man kept under water trying to rise up to the surface
for his life.

  .  .  .

  199. The ladies later asked several questions relating to
their present inability to realise the already realised,
eternal Self. The sign of Realisation would be Bliss, which was
absent.
  Maharshi said : There is only one consciousness. But we speak
of several kinds of consciousness, as body-consciousness, Self-
consciousness. They are only relative states of the same
Absolute consciousness. Without consciousness, time and space
do not exist. They appear in consciousness. It is like a screen
on which these are cast as pictures and move as in a cinema
show. The Absolute consciousness is our real nature.

  D.: From where do these objects arise?
  M.: Just from where you rise. Know the subject first and then
question about the object.
  D.: It is only one aspect of the question.
  M.: The subject comprehends the object also. That one aspect
is an all-comprehensive aspect. See yourself first and then see
the objects. What is not in you cannot appear outside.
  D.: I am not satisfied.
  M.: Satisfaction can be only when you reach the source.
Otherwise restlessness exists.
  D.: Is the Supreme Being with or without attributes?
  M.: Know first if you are with or without attributes.
  D.: What is samadhi?
  M.: One's own true nature.
  D.: Why then is effort necessary to attain it?
  M.: Whose is the effort?  
  D.: Maharshi knows that I am ignorant.
  M.: Do you know that you are ignorant? Knowledge of ignorance
is no ignorance.
  All scriptures are only for the purpose of investigating if
there are two consciousnesses. Everyone's experience proves the
existence of only one consciousness. Can that one divide itself
into two? Is any division felt in the Self? Awaking from sleep
one finds oneself the same in the wakeful as well as in the
sleep states. That is the experience of each one. The
difference lies in seeking, in the outlook. Because you imagine
that you are the seer separate from the experience, this
difference arises. Experience shows that your being is the same
all through.

.  .  .

  D.: From where did ignorance come?
  M.: There is no such thing as ignorance. It never arises.
Everyone is Knowledge itself. Only Knowledge does not shine
easily. The dispelling of ignorance is Wisdom which always
exists - e.g., the necklace remaining round the neck though
supposed to have been lost; or each of the ten fools failing to
count himself and counting only the others. To whom is
knowledge or ignorance?
  D.: Can we not proceed from external to internal?
  M.: Is there any difference like that? Do you feel the
difference - external and internal - in your sleep? This
difference is only with reference to the body and arises with
body-consciousness ('I'-thought). The so-called waking state is
itself an illusion.
  Turn your vision inward and then the whole world will be full
of Supreme Spirit. The world is said to be illusion. Illusion
is really Truth. Even the material sciences trace the origin of
the universe to some one primordial matter - subtle,
exceedingly subtle.
  God is the same both to those who say the world is real and
to their opponents. Their outlook is different. You need not
entangle yourself in such disputations. The goal is one and the
same for all. Look to it.

.  .  .

  323. While explaining stanza 6 in Arunachala Ashtaka,

[6. Thou art Thyself the One Being, ever aware as the self-
luminous Heart! In Thee there is a mysterious Power (Shakti)
which without Thee is nothing. From it proceeds the phantom of
the mind, emitting its latent subtle dark mists, which,
illuminated by Thy Light of Consciousness reflected upon them,
appear within as thoughts whirling in the vortices of prarabdha,
later developing into the psychic worlds and projected outwardly
as the material world, transformed into concrete objects which
are magnified by the outgoing senses and move about like pictures
in a cinema show. Visible or invisible, O Hill of Grace, without
Thee they are nothing!]

  Sri Bhagavan observed as follows:-

  The final word in the previous stanza asks, "Is there one?"
The initial words in the present stanza answer, "Yes, there is
the One....." It proceeds, "Though it is the only One, yet by
its wonderful power it gets reflected on the tiny dot 'I' (the
ego) otherwise known as ignorance or the aggregate of latent
tendencies; this reflected light is relative knowledge. This,
according to one's prarabdha (past karma now fructifying),
manifests the inner latent tendencies as the outer gross world
and withdraws the gross external world as the subtle internal
tendencies, such power is called mind in the subtle plane and
brain in the physical plane.

  This mind or brain acts as the magnifier to that Eternal One
Being and shows It forth as the expanded universe. In the
waking and dream states the mind is out-ward bent and in sleep
it is in-ward bent; with the mind as the medium, the one
Supreme Being seems diversified in the waking and dream states
and remains withdrawn in the sleep state, or swoon, etc.
Therefore you are only That and cannot be otherwise. Whatever
the changes, the same one Being remains as yourself; there is
nothing besides yourself."

  The previous stanza says : Once exposed to sunlight, a
sensitive plate cannot take on images; similarly, the mind (the
sensitive plate), after exposure in Your Light, cannot reflect
the world anymore. Moreover, the Sun is of You only. Should his
rays be so powerful as to prevent images being formed, how much
more so should Your Light be? It is thus said that there is
nothing apart from the One Being, Yourself.

  In the present stanza the tiny dot = the ego; the tiny dot
made up of darkness = the ego consisting of latent tendencies,
the seer or the subject or the ego rising, it expands itself as
the seen, the object or the antahkaranas (the inner organs).
The light must be dim in order to enable the ego to rise up. In
broad daylight a rope does not look like a snake. The rope
itself cannot be seen in thick darkness; so there is no chance
of mistaking it for a snake. Only in dim light, in the dusk, in
light darkened by shadows or in darkness lighted by dim light
does the mistake occur of a rope seeming a snake.

  Similarly it is for the Pure Radiant Being to rise up as the
Ego - it is possible only in Its Light diffused through
darkness. This darkness is otherwise known as the Original
Ignorance (Original Sin). The Light passing through it is
called Reflected Light. The Reflected Light on its own merits
is commonly known as the Pure Mind or Isvara or God. Isvara is
well-known to be unified with Maya : in other words the
Reflected Light is Isvara.

  The other name - Pure Mind - implies impure mind also. It is
the rajasic or active mind or the ego; this too can be
projected from the former satvic mind through another
reflection only; thus the ego is the product of the second
darkness (avidya) Then comes the tamasic or the dull mind in
the shape of antahkaranas (the inner organs); this appears as
the world.

  From the standpoint of the gross body it may be said to shine
forth externally as the world by means of the brain. But the
gross body is of the mind only. The mind may be said
to consist of four inner organs, or the principle composed of
thoughts, or the sixth sense; or combining intellect with the
ego, and chitta with the mind (i.e. memory-faculty with the
thinking faculty), it may be taken to consist of two parts (the
ego and the mind). In the latter case the vijnanatma (the
intellectual Self) or the ego or the seer forms the subject,
and the mental sheath or the seen, the object.

  The waking, dream and sleep states have their origin in the
Original Darkness (mula avidya). With the mind outgoing and
deriving experiences from its modes in the waking and dream
states, and indrawn in sleep, experiencing with modes of Maya,
a unique power regulates all activities of the individuals and
of the universe. All these are only phenomena passing through
the Reflected Light on the substratum of the Self-radiant
Being.

    Just as a rope-snake cannot be seen in broad daylight, nor
rope itself in thick darkness, so also the world appears
neither in the samadhi state of Self-shining pure Being or in
deep sleep, swoon, etc. Only in Reflected Light (Light mixed
with Darkness or knowledge soiled by Ignorance) can the world,
not independent of its Source, seem to rise up, flourish and be
resolved. Its diversity too cannot be exclusive of the Reality,
the original Source. Here a play is going on in which the One
Single Being becomes manifold is objectified and then
withdrawn. There must be a Sakti (Power) to do it, and
wonderful too! She cannot also be independent of Her origin. In
the Self-shining Pure Being this Sakti cannot be seen.
Nevertheless, Her actions are only too well-known. 
   How sublime!

  From Her sublime original activity (i.e., power vibrating)
satva-filled reflection results; from it the rajasic ego; then
tamasic thought-forms which are commonly known as knowledge, or
the light corresponding to the magnifying lens. Just as the
artificial light is projected through a lens on to the screen,
so also the Reflected Light passes through thought (the
magnifier) before expanding as the world beyond it;
furthermore, thought, itself the world in-seed form, seems to
be the wide external world. Such is the extraordinary Power! In
this way Isvara, individual and the world are only of the
Reflected Light, having the Self-shining Single Being for the
substratum.

.  .  .

  288. Explaining Maya of Vedanta and swatantra of Pratyabhijna
(independence of recognition), Sri Bhagavan said :

  The Vedantins say that Maya is the sakti of illusion premised
in Siva. Maya has no independent existence. Having brought out
the illusion of the world as real, she continues to play upon the 
ignorance of the victims. When the reality of her not being
is found, she disappears. 'Recognition' says that Sakti (power)
is coeval with Siva. The one does not exist without the other.
Siva is unmanifest, whereas Sakti is manifest on account of Her
independent will swatantra. Her manifestation is the display of
the cosmos on pure consciousness, Iike images in a mirror. The
images cannot remain in the absence of a mirror. So also the
world cannot have an independent existence. Swatantra becomes
eventually an attribute of the Supreme. Sri Sankara says that
the Absolute is without attributes and that Maya is not and has
no real being. What is the difference between the two? Both
agree that the display is not real. The images of the mirror
cannot in any way be real. The world does not exist in reality
(vastutah). Both schools mean the same thing. Their ultimate
aim is to realise the Absolute Consciousness. The unreality of
the cosmos is implied in Recognition (Pratyabhijna), whereas it
is explicit in Vedanta. If the world be taken as chit
(consciousness), it is always real. Vedanta says that there is
no nana (diversity), meaning that it is all the same Reality.
There is agreement on all points except in words and the method
of expression.

.  .  .

  289. While discussing Karma, Sri Bhagavan said : "Karma has
its fruit (phala). They are like cause and effect. The
interrelation of a cause and its effect is due to a Sakti whom
we call God. God is phala data (dispenser of fruit).

  A visitor had been speaking of the Self having forgotten its
true nature. Sri Bhagavan after some time said : "People speak
of memory and oblivion of the Fullness of the Self. Oblivion
and memory are only thought-forms. They will alternate so long
as there are thoughts. But Reality lies beyond these. Memory or
oblivion must be dependent on something. That something must be
foreign too; otherwise there cannot be oblivion. It is called
'I' by everyone. When one looks for it, it is not found because
it is not real. Hence 'I' is synonymous with illusion or
ignorance (maya, avidya or ajnana). To know that there never
was ignorance is the goal of all the spiritual teachings.
Ignorance must be of one who is aware. Awareness is jnana.
Jnana is eternal and natural. Ajnana is unnatural and unreal.

  D.: Having heard this truth, why does not one remain content?
  M.: Because samskaras have not been destroyed. Unless the
samskaras cease to exist, there will always be doubt and
confusion (sandeha, viparita). All efforts are directed to
destroying doubt and confusion. To do so their roots must be
cut. Their roots are the samskaras. These are rendered
ineffective by practice as prescribed by the Guru. The Guru
leaves it to the seeker to do this much so that he might
himself find out that there is no ignorance. This truth
mentioned is in the stage of the hearing of the Truth
(sravana). That is not drdha (firm). For making it unshaken,
one has to practise reflection (manana) and one-pointedness
(nididhyasana). These two processes scorch the seeds of vasanas
so that they are rendered ineffective.
  Some extraordinary persons get drdha jnana (unshaken
knowledge) even on hearing the Truth only once (sakrchhravana
matrena). Because they are krthopasakah (advanced seekers),
whereas the akrthopasakah (raw seekers) take longer to gain
drdha jnana (unshaken knowledge). People ask : "How did
ignorance (avidya) arise at all?" We have to say to them :
"Ignorance never arose. It has no real being. That which is, is
only vidya (knowledge)."

  D.: Why then do I not realise it?
  M.: Because of the samskaras. However, find out who does not
realise and what he does not realise. Then it will be clear
that there is no avidya (ignorance).

SRI RAMANA MAHARSHI (all above, from "Talks with ...")

--------------------------------------------------------------

[Is consciousness really of "other" things?]

This is a question very often asked. Now, examining the question
itself we find that it is asked from the position that such an
identification exists, and this question also conceded the
existence of body, senses, and mind, besides that of
Consciousness transcending all these.

Consciousness and everything other than Consciousness exist in
two different planes. When we look from the plane of
Consciousness we find there is nothing other than Consciousness,
and there this question cannot arise. When looked at from the
mind's plane, and conceding the existence of both world and
Consciousness, it has been proved that Consciousness can be there
only as witness. The witness witnesses only perceptions and not
objects. It has also been proved that perception is nothing other
than Consciousness itself.

For this reason also the world is an illusion, and the question
cannot arise. The question cannot arise in Consciousness since
the world is not there. Nor can it arise in the mind's plane
since you cannot drag down Consciousness to the mind's level and
make it part of the apparent world.

ATMANANDA OF TRIVANDRUM

.  .  .

What is Pure Existence? The Self, the supreme Spirit, call it
what you will. That which you variously name God (Bhagavan),
Divine Majesty, Glory or Splendor, is only He, the One. Very
well, God is immutable, the non-doer, since He does not act. Only
one who engages in action may be described as the doer of that
action. Since He Himself is present in all causes and effects,
how can one speak of Him as controlling or not controlling them?
Thus, here He is actionless. But where His Maya is, where the
display of His Divine Power and Majesty is perceived, and where
nature functions according to fixed laws, who manifests there?
The One of course. Mutable and immutable--these one-sided views
of yours belong to the veil of ignorance. You speak of Him as the
doer or non-doer, trying to limit Him to the one or the other.
>From your angle of vision it is but natural to perceive
differences. He is whatever you take Him to be; you see Him
according to your way of thinking, and as you portray Him, so He
is.
ANANDAMAYI MA


-- 
Stan Rice, Autospec Inc, srice at cruzio.com  



 





From BAKULA at delphi.com  Sat Mar 25 23:22:37 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Sat, 25 Mar 95 18:22:37 -0500
Subject: Re-Internet access in Madras
Message-ID: <161227018987.23782.13139404463706689411.generated@prod2.harmonylists.io>


     First, I gave some information that I had to Raghu Ram. Thanks to his
immense interest in this topic he collected following information of
interest to the members. Cheers.

     Sid
..

Quoting Ram from a message in soc.culture.tamil
    From: Ram at manager.com (Raghu Ram)
    Reply-To: Ram at manager.com
    Newsgroups: soc.culture.tamil

   > Subject: Re-Internet access in Madras
   > Date: 20 Mar 1995 09:41:47 GMT

   > Organization: Manager International Co. Ltd

   > Hi-
   > Thanks to all of you who answered my question. Some have sent me mail
   >asking me to forward any leads that I got. Well,  I have enclosed a
   >document which might be of use to all those who sent me mail. As far
   >as I can tell no one seems to offer SLIP access in Madras for the
   >private consumer.  It looks like a good commercial opportunity for
   >someone to set up full internet access as a business. Any comments?
   > Cheers
   > M. Raghu Ram
   > Asia, Inc. Online
   > http://www.asia-inc.com
   > In article <1039466462.119669503 at manager.com> you wrote:
   > Hope this helps
   > Cheers,
   > Homuz Minina
   > Try sending mail to "sathish.biginfo at axcess.net.in", this is a part of
   > Living Media, the India today group that provides e-mail access in
   > India. I had helped my earlier company set up an e-mail connection
   > between India and US using this guy.
   > The charges are around Rs. 1800/- per year and Rs. 18/- per 2500
   > characters in Delhi. This is a part of the uunet provided by
   > ERNET (NCST).
   > Vijay Shrivastav
   > Off: 1129 San Antonio Rd., Palo Alto, CA 94303,(415)962-7124
   > 777 W. Middlefield Rd. #7, Mountain View, CA 94043,(415)960-1988
   > APC Member Network responsible for/most experienced with this country:
   > GreenNet
   > 23 Bevenden Street
   > London N1 6BH
   > ENGLAND
   > Tel: +44 (71) 608-3040
   > Fax: +44 (71) 253-0801
   > E-Mail: support at gn.apc.org
   > NUA: 2342 12301371
   > (needed if accessing this APC Member from a public data network)
   > Internet Address: gn.apc.org or 193.37.35.2
   > (needed if you will be accessing this APC member from an internet
   > site)
   > Local System (if any):
   > IndiaLink Delhi
   > Indian Social Institute
   > 10 Institutional area, Lodiraod
   > New Delhi
   > Tel: 91-11-463- or 461-1745
   > Fax: 91-11-462-5015
   > Email: leo at unv.ernet.in
   > IndiaLink Bombay
   > Maniben Kara Institute
   > Nagindas Chambers, 167 P.D'Mello Rd.
   > Bombay - 400 038
   > Tel: 91-22-262-2388 or 261-2185
   > Email: mki at inbb.gn.apc.org
   > Public Data Network (if any):
   > INDONET
   > General Manager (NB)
   > Videsh Sanchar Nigam Limited >
   > Videsh Sanchar Bhavan,
   > Bangala Sabib Road
   > New Delhi-110 001      Tel: 91 (11) 350289/353062
   > or
   > Department of Telecommunication
   > Karnataka Telephone Circle
   > Telecom Building
   > Basaversra Circle
   > Bangalore-560 001
   > Tel: 91 (812) 262233/263900
   > Internet Access/Telnet (if any):
   > DESCRIPTION OF SERVICES:
   > Two Options:
   > INDIALINK (New Delhi, Bombay)
   > INDONET/GPSS (public data network)
   > (1) INDIA-LINK
   > This is an informal network of NGOs exploring es of new technologies
   >for information exchange, international solidarity, social justice and
   >uman rights.  This network emerged uring 1989 and has been organizing
   >training workshops in different parts of India.
   > (2) INTERNATIONAL GATEWAY PACKET SWITCHED DATA NETWORK (GPSS)
   > Please note that the service is presently restricted for access to
   > foreign
   > data networks as the domestic PDN is not yet operational.
   > Public Dial-In Service at 300 - 2400 bps
   > RATES:  All prices are quoted in Indian Rupees (Rs).
   > International Access Charges:
   > Connection Charge:         Rs 4/Minute
   > Traffic Charge:            Rs 2/10 Segments
   > Dial-In Access:    An NUI allocated by VSNL is required.
   > DNIC:  4042 GPSS
   > 4043 INDONET
   > GPSS On-line Informarion Service:
   > NUA:  040422200224205
   > ACCESS INSTRUCTIONS:
   > (2) GPSS/INDONET
   > Subscribers from other than Bombay can access GPSS Bombay on STD mode
   >or through PAD if available, on telephone nos. given below.  For STD
   >access, subscriber has to pay STD charges in addition to GPSS call:
   > Bombay       New Dehli            Madras
   > 262 40 23    371 22 20           52 00 66
   > 262 40 22    371 22 21           52 00 77
   > 262 40 13    262 40 14 (Hunting)
   > Ahmadabad    Pune    Trivandrum   Bangalore
   > 968501      65 36 00   636 50     21 21 22
   > 668 28     21 34 43
   > Hydrabad           Calcutta
   > 24 23 41           26 69 33
   > Trouble Reporting/Customer Service:
   > Tel:  91 (22) 262 40 20 Ext. 328
   > or    91 (22) 262 40 15
   > DIAL-UP OPERATING PROCEDURES:
   > 1.  Use 2 wire dial up CCITT V22/V22BIS modem preferably with MNP error
   > correction and data compression facility.
   > 2.  Modem should be in 'originate' mode.
   > 3.  SET modem and terminal to 1200 or 2400 bps.
   > 4.  Connect modem to Personal Computer and to the telephone line.
   > 5.  Load communication program on the Personal Computer.
   > 6.  Dial GPSS or local PAD access telephone number.
   > 7.  Carrier detect lamp will light on the modem and connect message
   >will appear on the terminal.
   > 8.  After connect message press <CR> if you are accessing GPSS from
   > Bombay,or press H and <CR> if you are accessing remote PAD. GPSS
   > welcome message along with port address will appear on the screen
   > followed by *.
   > 9.  Type NUI (given by VSNL/DOT) and called address and give <CR>.
   > 10. GPSS will respond with a connection message.  Customer is now ready
   > to begin his conversation with the destination.
   > 11. After the customer has signed off the host system he will
   > automatically receive a call cleared message.  As an alternative
   > customer can clear the call by:  ^P clr <CR>
   > 12. As you are still connected to the PAD you can make another call or
   > you can disconnect call from GPSS by the required command to your
   > modem.
   > A company called Business India Info Tech is provoding
   > commercial Internet service in India.  Send a note to
   > postmaster at axcess.net.in asking for more info.
   > From support3 at igc.apc.org Mon Jun  6 20:45:08 1994
   > Received: from mail.igc.apc.org (mail.igc.apc.org [192.82.108.38]) by
   > Thank you for your message.  I am sending you some information
   > about connections from India from one of our on-line conferences.
   > Here are a couple of others:
   > INDIA CURRENTS (INDIACUR-DOM)
   >INDIACUR.COM India Network Information Center (INNIC-DOM)
   >INNIC.NET
   > You can also   telnet bruno.cs.colorado.edu    and login as 'netfind'
   > and search there for other possible Internet sites in India.
   > I hope this helps.
   > Regards,
   > Patti Pearson
   > IGC Support
   > ---------
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   > in India:
   > -----------
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   > -------------------------------------------
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   > ---------------------------------------------------
   > 1) Email facility  connectvity to the global and domestic.
   > 2) USENET News
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   > 4) LAN and WAN Consultancy
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   > 6) on line support services
   > 7) BSD-386 : UUNET INDIA is the distributor for latest UNIX oper sys
   > .BSD-386-486. for whole south ASIA.
   > UUNET INDIA has applied for leased 64kbps circuits between the above
   >mentined cities in India and as soon as they are commissioned by the
   >Department of Telecommunications UUNET INDIA will introduce its TCP/IP
   >services under the name 'AlterNet'. The expected time of this coming
   >into being is the first quarter of 1994.
   > The charges for connecting into the UUNET INDIA's network are as
   >follows:
   >************************************************************************
   >** EMAIL:
   > *****
   > 1) Annual Subscription :
   > ---------------------
   > a)        International (includes Domestic alse):-
   > a)total amount =Rs. 15,000/-
   > (high volume users)   >250kb per month
   > (non refundable)
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   > international(include domastic also) :
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   > -----------------------------
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   > f)  for data transfer the discounts are as follows:
   > -----------------------------------------------
   > up to 1.5 mb        :no discount
   > 1.5 m.b-2.5 MB      :10% discount
   > 2.5MB+              :15% "
   > f)   DATA TRANSFER CHARGES: >
   > ------------------------
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   > T.Saibaba                       PhNo: 040 290933
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   > Hyderabad -500 038.               Networking: net at uunet.in
   > ERNET SITE LIST
   > (updated on 10th April'94)
   > TOTAL SITES = 237
   > +============== ADDRESSING INDIAN SITES FROM OUTSIDE INDIA
   >==============+ |
   >| |  If you are at a site that can     |   user at site.ernet.in     or
   >| |  handle domains                    |   user at dept.site.ernet.in
   >|
   >|------------------------------------+----------------------------------
   >-| |  If you are at a site that uses    |   ...!uunet!FQDN!user
   >| |  UUCP-style addresses              |
   >|
   >|------------------------------------+----------------------------------
   >-| |  Where: FQDN   -  is the Fully Qualified Domain Name for the
   >site.     | |                   e.g. dept.site.ernet.in or
   >site.ernet.in             | |         user   -  recipient's mail name
   >on the destination host.       | |         site   -  recipient's site
   >name on the (ERNET) network.        | |         dept   -  recipient's
   >department under site.ernet.in           | |
   >| |  Note:  Users using the C-shell under Unix systems may have to
   >quote   | |         the "!" characters when using a UUCP-style mail
   >address.  This | |         can be done by using "\!" in place of "!".
   >|
   >+=======================================================================
   >=+ The following list is by no means complete.  For any query send an
   >email to  usis at doe.ernet.in.   Further each site has a  postmaster
   >who  can answer general inquiries about users/hosts/subdomains at that
   >site. For this send an email to postmast at site.ernet.in
   > Notations used:
   > + International e-mail gateway. via UUNET, USA
   > # Site(s) connected to BITNET as well. via CERN, Geneva
   > * Site(s) having a sub-domain (The list of known domains is given)
   > ? Connectivity to this site is being verified
   > > SITE       ORGANISATION/INSTITUTION/DEPARTMENT
   > > ====       ===================================
   > >
   > > AHMEDABAD:
   > > iimahd     Indian Institute of Management
   > > ?ipr       Institute for Plasma Research
   > > ldce       LD College of Engineering
   > > nictas     NICTAS
   > > prl        Physical Research Laboratory
   > > sac        Space Applications Centre
   > >
   > > ALIGARH:
   > > amu        Aligarh Muslim University
   > >
   > > ALLAHABAD:
   > > mri        Mehta Research Institute
   > > ?mnrec     Motilal Nehru Regional Engineering College
   > >
   > >
   > >
   > > ?cedta      Centre for Electronics Design and Technology
   > >
   > > BANGALORE:
   > > cdacb      Centre for Development of Advanced Computing
   > > cdotb      Centre for the Development of Telematics
   > > cmcbang    Computer Maintenance Coporation
   > > cmti       Central Machine Tools Institute
   > > cmmacs     Centre for Math Modelling & Comp. Simulation
   > > crlbel     Central Research Laboratory, Bharat Elec. Ltd.
   > > elxsi      Tata Elxsi Ltd.
   > > etdcb      Electronics Test & Development Agency.
   > > iiap       Indian Institute of Astrophysics
   > > iimb       Indian Institute of Management
   > > *iisc      Indian Institute of Science (IISc)
   > >  |
   > >  `---->>   admin      Administration
   > >            aero       Aerospace Engineering
   > >            agni       IGIDR
   > >            astra      Ctr for Appln. of Sci & Tech to Rural Areas
   > >            biochem    Bio-Chemistry
   > >            cadl       Computer Aided Design Lab
   > >            caf        Central Animal Facility
   > >            cce        Centre For Continuing Education
   > >            ccf        Central Cryogenic Facility
   > >            cedt       Centre For Electronic Design & Tech.
   > >            ces        Centre For Ecological Sciences
   > >            cge        Centre For Genetic Engineering
   > >            chemeng    Chemical Engineering
   > >            civil      Civil Engineering
   > >            csa        Computer Science & Automation
   > >            csic       Centre For Scientific & Indl. Consultancy
   > >            cts        Centre For Theoretical Studies
   > >            dbgl       Developmental Biology Lab
   > >            ece        Electrical Communication Engineering
   > >            ee         Electrical Engineering
   > >            fls        Foreign Languages Section
   > >            hve        Highvoltage Engineering
   > >            ipc        Inorganic & Physical Chemistry
   > >            isu        Instrumentation & Services Unit
   > >            jatp       Joint Advanced Tech. Programme
   > >            jnc        Jawaharlal Nehru Centre
   > >            kashi      Prof Rajaraman, IISC, kbcs, Project
   > >            kbcs       KBCS Group
   > >            math       Mathematics
   > >            mbu        Molecular Biophysics Unit
   > >            mcbl       Microbiology & Cell Biology
   > >            mecheng    Mechanical Engineering
   > >            metalrg    Metallurgy
   > >            mgmt       Management Studies
   > >            micro      Microprocessor Applications Lab
   > >            mrc        Materials research Centre
   > >            ncsi       National Centre for Scientific Information
   > >            nias       National Institute Of Advanced Studies
   > >            orgchem    Organic Chemistry
   > >            physics    Physics
   > >            prl        Primate Research Lab
   > >            serc       Supercomputer Education & Res. Centre
   > >            sif        Sophisticated instruments Facility
   > >            sscu       Solid State and Structural Chemistry unit.
   > >
   > > isac       ENSD Tech-Physics, ISRO Satellite Centre, Department of
   >Space > isibang    Indian Statistical Institute
   > > isro       Indian Space Research Organisation
   > > itibang    Indian Telephone Industries
   > > nalsic     NAL CD-ROM Facility
   > > ncb        NCST
   > > ?nttf      Nettur Tech. Training Foundation
   > > psi        PSI Data Systems
   > > rri        Raman Research Institute
   > > sasi       SASI
   > > sirnetb    CSIR, Bangalore
   > > ssdc       SSDC, ISRO.
   > > swabiman   Aeronautical Development Agency
   > > tifrbng    TIFR Centre, IISc Campus
   > > yantra     Centre for AI and Robotics
   > >
   > > BARODA:
   > > bcmsu      Bioinformatics Centre
   > >
   > > BHUBHANESWAR:
   > > iopb       Institute of Physics
   > > ?utkal     Utkal University
   > > ?ocac      OCAC
   > >
   > > BOMBAY:
   > > agni       Indira Gandhi Institute of Development Research
   > > *barct1    Bhabha Atomic Research Centre, Trombay
   > > cmcb       Computer Maintenance Corporation Ltd
   > > cmie       Centre for Monitoring Indian Economy Worli, Bombay
   > > ertl       Electronics Regional Testing Lab, Bombay
   > > frontie    Frontier Software, Bombay
   > > giced      Garware Institute, University of Bombay
   > > hindbom    Hinditron, Bombay
   > > iigm       Indian Institute of Geomagnetism, Bombay
   > > *iitb      Indian Institute of Technology, Bombay
   > >  |
   > >  `--->>>   cc         Computer Centre.
   > >            cse        Computer Science Department
   > >            ee         Electrical Engg. Dept.
   > >            gateway    ERNET Group
   > >
   > > ?intec     M/s Intec Ltd. Bombay
   > > ncml       Naval Chemical and Metallurgical Laboratory
   > > *ncst      National Centre for Software Technology (NCST)
   > > nitie      National Institute for Training in Industrial
   >Engineering, Powai > online     Online services
   > > sameer     Society for Applied Microwave Electronics Engineering
   >and Research > sirnet     CSIR, Bombay
   > > tcs        Tata Consultancy Services
   > > tifr       Tata Institute of Fundamental Research (CYBER NOS)
   > > #tifrvax   Tata Institute of Fundamental Research (Vax VMS)
   > > vjti       Victoria Jubilee Technical Institute
   > > xtech      St. Xavier's Technical Institute
   > >
   > > BURDWAN:
   > > burdwan    University of Burdwan, Burdwan
   > >
   > >
   > > bose       Satyendra Nath Bose National Centre for Basic Sciences
   > > boseinst   Distributed Information Centre, Bose Institute
   > > cmccal     CMC Calcutta
   > > ertle      ERTL East, Calcutta
   > > iacs       Indian Assoctation for Cultivation of Science, Jadavpur
   > > ?iimcal    Indian Institute of Management
   > > isical     Department of Computer Science, Indian Statistical
   >Institute > iuccal     Inter University Centre
   > > jadav      Department of Computer Science Jadavpur University
   > > kbcscal    Indian Statistical Institute (KBCS Group)
   > > ?nicac     National Information Centre on Advanced Ceramics
   > > saha       Saha Institute of Nuclear Physics
   > > vbharat    Visva Bharati University, Shantiniketan
   > > veccal     Variable Energy Cyclotron Centre
   > >
   > > CALICUT:
   > > ?cedtcal   CEDT, Regional Engineering College
   > >
   > > CHANDIGARH:
   > > csio       Central Scientific Instrumentation Organisation
   > > imtech     Institute of Microbial Technology (Micro Biology Centre
   >of TIFR) > rcc-chd    Regional Computer Centre
   > >
   > > COCHIN:
   > > cochin     Deptt. of Computer Science, Cochin University
   > > cusat      Deptt. of Science & Technology ,Cochin University.
   > >
   > > COIMBATORE:
   > > ?psgtech   PSG College Of Tech.
   > >
   > > DEHRADUN:
   > > ?soidmc    Survey of India
   > > deal       Defence Lab
   > >
   > > DELHI:
   > > aiims      Biotech Department, All India Institute of Medical
   >Sciences > aima       All India Management Association
   > > altos      Altos Computers Pvt. Ltd.
   > > bcdd       British Council
   > > bic-nii    National Institute of Immunology
   > > biotech    Biotech Consortium India Ltd. Delhi
   > > catech     Chief Advisor Tech., Min. of Defence
   > > cdacd      Centre for development of Advanced Computing
   > > cdotd      Centre for Development of Telematics, Akbar Bhawan
   > > cdotp      Centre for Development of Telematics, Pusa Road
   > > cmcdel     Computer Maintenance Coporation, Delhi
   > > cmetd      Centre for Materials Technology
   > > cris       Centre for Railway Information Systems
   > > dacsa      Defence Advisory Committee
   > > dbt        Department of Biotechnology
   > > delnet     Delhi Library Network
   > > desidoc    Defence Science Information and Documentation Centre
   > > difr       Defence Institute of Fire Research
   > > dipas      Defence Institute of Physiology and Allied  Sciences, DRDO
   > > dit        Delhi Institute of Technology
   > > *doe       Department of Electronics, Government of India
   > >  |
   > >  |---------->> doexm   DOE LAN
   > >
   > > dsas       Defence Science Adv. Secretariat
   > > eilrnd     Engineers India Limited R&D Div.
   > > idrc       International Data Research Centre
   > > *iitd      Indian Institute of Technology
   > > indelieg   Institute of Economic Growth
   > > iris       NIIT R&D Division
   > > isid       Indian Statistical Institute
   > > isidev     Institute for Studies in Industrial Development
   > > issa       Institute for System Studies and Analysis,Ministry of
   >Defence > isstd      Institute of Social Studies Trust
   > > jnuniv     Jawaharlal Nehru University
   > > mandev     Management Development Institute, Gurgaon
   > > ncaer      National Council of Applied Economic Research
   > > niae       National Institute for Adult Education
   > > nissatd    Nissat Project, DST.
   > > nsc        Nuclear Science Centre
   > > ?occ       Oil Coordination Committee
   > > riverrun   Compsoft services (P) Ltd.
   > > safal      Mother Dairy
   > > sagdrdo    Scientific Analysis Group, DRDO
   > > sirnetd    CSIR, Delhi
   > > snt        Inter Software Technologies
   > > sspld      Solid State Physics Laboratory
   > > stpi       Software Technology Park, India
   > > tcsd       Tata Consutancy Services
   > > tichq      Tech. Information Coordination Headquarters
   > > tifac      Technology Information, Forecasting and Assessment Council
   > > ucms       University College of Medical Sciences
   > > udsc       University of Delhi, South Campus
   > > uncdel     UNICEF, Delhi
   > > undp       United Nations Development Program
   > > unv        United Nations Volunteers
   > > who        World Health Organisation
   > > xgroup     Times of India
   > >
   > > GHAZIABAD
   > > altc       ALT Centre
   > >
   > > GOA:
   > > ?bcgoa     Bioinformatics Centre, NIO
   > > ?nio       National Institute of Oceanography
   > > ?etdcgoa   ETDC
   > >
   > > GUJARAT:
   > > irm        Institute of Rural Management
   > > patel      Department of Computer Science, Sardar Patel
   >University., Anand >
   > > GUWAHATI:
   > > gohati     Guwahati University
   > > etdcgw     ETDC, Guwahati
   > >
   > > HYDERABAD:
   > > anra       Advanced Numerical and Analysis Group
   > > cmch       Computer Maintenance Coporation Limited
   > > derl       Defence Electronic Research Laboratory Chandrayanagutta
   >Lines > dmrl       Defence Metallurgical Research Laboratory
   > > drdl       Defence Research and Development Laboratory
   > > ecil       Electronic Corporation of India Ltd
   > > ?etdc       Electronics Test & Development Centre
   > > nrsa       National Remote Sensing Agency
   > > ou         Osmania University
   > > rci        Research Centre Kanchanbagh Imarat
   > > uohyd      School of Physics, University of Hyderabad
   > >
   > > INDORE:
   > > cat        Centre for Advanced Technology
   > > gsits      GSITS
   > > sob        School of Biotechnology
   > > spirit     Spiritech International
   > >
   > > JAIPUR:
   > > ?etdcjp    ETDC
   > >
   > > JODHPUR:
   > > dlj        Defence Labs, Jodhpur
   > >
   > > KANPUR:
   > > hbti       Harcourt Butlur Technological Institute
   > > iitk       Indian Institute of Technology
   > >
   > > KARNATAKA:
   > > ?kmc       Kasturba Medical College, Manipal, Karnataka
   > > krec       Karnataka Regional Engineering College, Suratkal,
   >Karnataka >
   > > KHARAGPUR:
   > > iitkgp     Indian Institute of Technology, Kharagpur
   > >
   > > MADRAS:
   > > bethel     Bethel Agricultural Fellowship, Salem
   > > cmcmas     Computer Maintenance Corporation, Madras
   > > etdcms     ETDC, Department of Electronics
   > > igcar      Indira Gandhi Centre for Atomic Research, Kalpakkam
   > > *iitm      Indian Institute of Technology, Madras
   > > imsc       The Institute of Mathematical Sciences
   > > iobm       IOB
   > > madphy     Nuclear Physics Department, Madras University
   > > mss        M.S. Swaminathan Research Foundation
   > > nicrys     National Information Centre for Crystallography (Univ.
   >of Madras) > nilgiri    Nilgiri Tahr Project, Nilgiri
   > > pu         Pondicherry University
   > > rect       Regional Engineering College, Trichy
   > > relab      Reliability Laboratory, DOE, Madras
   > > scem       Sameer, Department of Electronics, Madras
   > > shar       SHAR Centre
   > > sirnetm    CSIR, Madras
   > > ssf        SPIC Science Foundation, School of Maths
   > > telcom     R. Sridharan, DGM, DOT, Erode
   > > tnau       Tamilnadu Agricultural University
   > > tntelcom   Tamilnadu Telecom
   > > unimad     University of Madras
   > >
   > > MADURAI:
   > > ?bic-mku   Bio-Informatics Centre, Madurai Kamraj University
   > >
   > > MANGLORE:
   > > mnglr      Mangalore University., Mangalangothri, Mangalore
   > >
   > > MHOW:
   > > mcte       Military College of Telecomunication Engineering
   > >
   > > MYSORE:
   > > nicfos     CFTRI
   > > ?sjce      SJ College of Engineering
   > >
   > > NAGPUR
   > > bcneeri    Bioinformatics Centre, Neeri.
   > > neeri      National Environment Engineering Research Institute
   > >
   > > NEPAL:
   > > ronast     Royal Nepal Science Academy, Kathmandu
   > > mosnepal   Merchantile Office Systems, Kathmandu
   > >
   > > OOTY:
   > > racooty    Radio Astronomy Centre
   > >
   > > PILANI
   > > ?bits      Birla Institute of Technology & Science
   > > ceeri      CEERI
   > >
   > > PUNE:
   > > aid        National Aids Research Institute
   > > arde       Armament Research and Development Establishment
   > > bioinfo    Bioinformatics Centre Pune University Campus
   > > cdac       CDAC
   > > coep       College of Engg.
   > > cwprs      Central Water & Power Research Station
   > > deccan     Prof. Bhaskar Rao, Deccan College, Pune
   > > erdcp      Electronics Research and Dev. Corp.
   > > gcesh      Government Engineering College, Pune
   > > gmrt       Giant Metre-Wave Radio Telescope Project (TIFR)
   > > iat        Institute of Armament Technology
   > > iucaa      Inter-University Centre for Astronomy & Astrophysics
   > > jayakar    Jayakar Library University of Pune
   > > mimh       Maharashtra Institute of Mental Health
   > > ncl        National Chemical Laboratory
   > > nibm       NIBM, Pune
   > > parcom     Centre for Development of Advanced Computing
   > > pict       PICT
   > > pucsd      Pune Univ. Comp. Sc. Deptt.
   > > pune       Department of Electronic Science, University of Pune
   > > stppune    Software Technology Park
   > > rde        Research and Dev. Engineers
   > > terc       TELCO Engineering Research Centre
   > > trddc      Tata Research , Design and Dev. Centre
   > > unipune    University of Pune, Computer Sc. Deptt.
   > >
   > > RAIPUR:
   > > ?rshu      Ravisankar University., School of Studies in Physics
   > >
   > > ROORKEE:
   > > uor        University of Roorkee
   > >
   > > SECUNDERABAD:
   > > ?mceme     Military College of EME., Secunderabad
   > >
   > >
   > > nbu        North Bengal University
   > >
   > > TRIVANDRUM:
   > > cdit       Centre for Development of Imaging Technology
   > > ?erdc      ER & DC , Trivandrum
   > > univker    University of Kerala, Trivendrum
   > : Hi!
   > : Can someone tell me how I can get full internet access in Madras,
   >India. : Please post  to this newsgroup or e-mail directly to me.
   > : Thanks in advance
   > : M. Raghu Ram
   > : e-mail: ram at manger.com
   > : Asia, Inc. Online
   > : http://www.asia-inc.com
   > --
   > Hormuz Minina
   > Georgia Institute of Technology,Atlanta Georgia 30332
   > Internet: gt6388a at prism.gatech.edu
   > .

Sid Harth

Rainbow V 1.12 for Delphi - Registered
 





From lnelson at pwa.acusd.edu  Sun Mar 26 15:41:09 1995
From: lnelson at pwa.acusd.edu (Lance Nelson)
Date: Sun, 26 Mar 95 07:41:09 -0800
Subject: Sources for understanding MAYA
Message-ID: <161227018991.23782.9497773145725049134.generated@prod2.harmonylists.io>

Tim, your friend might try:

O'Neil, L. Thomas.  _Maya in Sankara_.  South Asia Books, 1980.

This book has sections on "Maya in the Early Tradition," "Samvrti 
Doctrine from Nagarjuna through Gaudapada," and "Samvrti (Maya) in 
Sankara."  It should be intelligible to a smart undergrad.

Also:

Arapura, J. G.  "Maya and the Discourse about Brahman."  In _The Problem 
of Two Truths in Buddhism and Vedanta_, ed. by M. Sprung.  Reidel, 1973.

Potter, Karl H.  _Advaita Vedanta up to Samkara and His Pupils_.  
Encyclopedia of Indian Philosophies, vol. 3.  Motilal Banarsidass, 1981.

Deutsch, Eliot.  _Advaita Vedanta: A Philosophical Reconstruction_.  
Honolulu: East-West Center Press, 1969.



---------------------------
Lance Nelson
Religious Studies    
University of San Diego
lnelson at pwa.acusd.edu
---------------------------



 





From BRYSON at HARVARDA.HARVARD.EDU  Sun Mar 26 12:45:17 1995
From: BRYSON at HARVARDA.HARVARD.EDU (Tim)
Date: Sun, 26 Mar 95 07:45:17 -0500
Subject: Sources for understanding MAYA
Message-ID: <161227018989.23782.11166424698411864134.generated@prod2.harmonylists.io>

Stan, thanks for the Ramana. Tim
 





From b9100530 at platinum.anu.edu.au  Sat Mar 25 23:06:34 1995
From: b9100530 at platinum.anu.edu.au (b9100530 at platinum.anu.edu.au)
Date: Sun, 26 Mar 95 09:06:34 +1000
Subject: None
Message-ID: <161227018984.23782.8118802728686878232.generated@prod2.harmonylists.io>

In reply to my question,

> I am looking for the verse and chapter numbers of three verses
> apparently from the Padma Purana:
>
>         1)smartavya.h satata.m vi.s.nu.h ...........
>
>         2)na pati.m kaamayet ka.mcid ..........
>
>         3)ittha.m manoratha.m baalaa ...........
>
> All three are quoted by Ruupa Gosvaami in his Bhaktirasaam.rtasindhu
> The last two (1.4.7 and 1.3.14 in B.R.S.)  deal with a girl called
> Candrakanti.

Paola Magnone said,

>1) Padma PuraaNa, UttarakhaNDa 71,100 (VeGkaTezvara):

 >  smarttavyaH satataM ViSNur vismartavyo na jaatu cit //
 >  sarve vidhiniSedhaaH syur etasyaiva vidhiMkaraaH //

>2) and 3) do not appear in the zlokaanukramaNii.



What to make of this?  I have heard that there is a separate
recension of the P.P. in Bengal.  Should I assume that
Ruupa is simply using a different MSS. line?  If the other
reading is more popular, why?  Is Ruupa's version a
special Vai.s.nava tradition?

P.S. even the first verse (smartavya.h....) is different in the
Bhakti-rasaam.rta-sindhu. The last pada reads "syur etayor
eva ki.mkaraa.h"

Adrian Burton, ANU.

 





From MKORP at acadvm1.uottawa.ca  Sun Mar 26 15:43:36 1995
From: MKORP at acadvm1.uottawa.ca (micki)
Date: Sun, 26 Mar 95 10:43:36 -0500
Subject: Sources for understanding MAYA
Message-ID: <161227018993.23782.5377788022755001100.generated@prod2.harmonylists.io>

wunnerful, wunnerful, wunnerful (I sound like Lawrence Welk,
don't I?  I'm not.  not to worry.  I'll pass on all to Maggie
many, many thanks.

Yes, shall I bring pesto base??

Also, I have been given a chunk of smoked artic char and it is
magnificent!  Shall I bring it??   If you don't know of what I
mean, think the finest smoked salmon ever and then some...this
has been prepared by Inuit.  (does your vegetarianism include fish?)

see you!
        Micki
 





From conlon at u.washington.edu  Mon Mar 27 22:05:52 1995
From: conlon at u.washington.edu (Frank Conlon)
Date: Mon, 27 Mar 95 14:05:52 -0800
Subject: Query: Inst. Oriental Studies, St. Petersburg
Message-ID: <161227019004.23782.16737574261030499703.generated@prod2.harmonylists.io>

Friends:

Can anyone supply an e-mail address for the Institute of Oriental Studies 
in St. Petersburg, Russia?

If not the Institute--any ideas about other confirmed addresses for Russian 
academic institutions on Asian studies?

Thanks.

Frank Conlon




 





From pdb1 at columbia.edu  Mon Mar 27 19:38:50 1995
From: pdb1 at columbia.edu (Peter D Banos)
Date: Mon, 27 Mar 95 14:38:50 -0500
Subject: Sources for understanding MAYA
Message-ID: <161227018997.23782.18193231016023230096.generated@prod2.harmonylists.io>

On Sun, 26 Mar 1995, micki wrote:

> wunnerful, wunnerful, wunnerful (I sound like Lawrence Welk,
> don't I?  I'm not.  not to worry.  I'll pass on all to Maggie
> many, many thanks.

Is this perhaps another of those personal messages that get posted to the 
list by mistake, or am I missing something????
  
> Also, I have been given a chunk of smoked artic char and it is
> magnificent!  Shall I bring it??   If you don't know of what I
> mean, think the finest smoked salmon ever and then some...this
> has been prepared by Inuit.  (does your vegetarianism include fish?)

_I_ am not a vegetarian; you may bring me smoked salmon anytime!!!!

						-Peter D. Banos
						pdb1 at columbia.edu
 





From voi at stallion.jsums.edu  Mon Mar 27 21:44:22 1995
From: voi at stallion.jsums.edu (Voice of India)
Date: Mon, 27 Mar 95 15:44:22 -0600
Subject: Book Available on Internet
Message-ID: <161227018999.23782.7728615638086044637.generated@prod2.harmonylists.io>


Dear Indology-netters,

The first three chapters of the book "Negationism in India: Cocealing the 
record of Islam" are available for distribution on the Internet, with 
the permission of the publishers, Voice of India.

We can send you the book in a series of Emails, or post it on some 
newsgroup where it can be copied from.

This mail is being sent only to this specialised group, so as to keep the 
cacophony from the regular newsgroups out.

Please let us know if you want to us to include your name in our 
mailing-list.
	We request to repost this message (if you wish) only to 
specialised groups). We will be grateful if you suggest some relevant 
groups to us.

In the next couple of messages, we will send you the foreword, and some 
excerpts of the book, and you can make up your mind if you wish to read it.
	The missing fourth chapter deals with questions and answers. It 
is valuable, but not crucial to subject matter of the book.

Part of the motivation in making the book available was the arrival of 
the filmmaker Anand Patwardhan, and the concomitant misinformation that 
his movies will spread.
	As just one example of the way history is perverted in India, we 
can cite Patwardhan's claim that "Kabir was the saint of the working 
classes". You are invited to see how Koenraad Elst deals with the matter.

Thank You,

Volunteers of VOI


	FROM THE COVER OF
 "NEGATIONISM IN INDIA - CONCEALING THE RECORD OF
ISLAM" written by KOENRAAD ELST of Belgium; published by the VOICE
OF INDIA,  New Delhi, India; pp 176.

Negationism usually means the denial of the Nazi genocide of the Jews
and Gypsies in World War 2. Less well-known is that India has its own
brand of negationism.  A section of the Indian intelligentsia is still
trying to erase from the Hindus' memory the history of their
persecution by the swordsmen of Islam. The number of victims of this
persecution surpasses that of the Nazi crimes. The Islamic campaign to
wipe out Paganism could not be equally thorough, but it has continued
for centuries without any moral doubts arising in the minds of the
persecutors and their chroniclers. The Islamic reports on the
massacres of Hindus, destruction of Hindu temples, the abduction of
Hindu women and forced conversions, invariably express great glee and
pride.  They leave no doubt that the destruction of Paganism by every
means, was considered the God-ordained duty of the Moslem
community. Yet, today many Indian historians, journalists and
politicians, deny that there ever was a Hindu-Moslem conflict.  They
shamelessly rewrite history and conjure up 'centuries of Hindu-Moslem
amity'; now a growing section of the public in India and the West only
knows their negationist version of history. It is not a pleasant task
to rudely shake people out of their delusions, especially if these
have been wilfully created; but this essay does just that.

	This essay was started as an expanded translation of a
Dutch-language book review of Sitaram Goel's "Hindu Temples: What
Happened To Them", which could not be published in its original form
due to pro-Islamic pressure; and of an article on Islamic negationism
published in the Septemeber 1992 issue of the Flemish monthly
"Nucleus".

The author: 

Koenraad Elst (Leuven, 1959) grew up in the Catholic community in
Belgium. He was active for some years in what is known as the New Age
movement, before studying at the famed Catholic University of Leuven
(KUL).  He graduated in Chinese Studies, Indo-Iranian Studies and
Philosophy. He took courses in Indian philosophy at the Benares Hindu
University (BHU) and interviewed many Indian leaders and thinkers
during his stay in India between 1988 and 1992. He has published in
Dutch about language policy issues, contemporary politics, history of
science and Oriental Philosophies; in English about the Ayodhya Issue,
and about the General Religio-political Situation in India.


 





From voi at stallion.jsums.edu  Mon Mar 27 21:45:14 1995
From: voi at stallion.jsums.edu (Voice of India)
Date: Mon, 27 Mar 95 15:45:14 -0600
Subject: Foreword of "Negationism" by Koenraad Elst
Message-ID: <161227019002.23782.11376217060769648463.generated@prod2.harmonylists.io>


		FOREWORD

	This book is a much-expanded version of an article titled "Het
Islam-negationisme", published in the September 1992 issue of the
Flemish Catholic monthly "Nucleus", combined with a review of Sitaram
Goel's book "Hindu Temples, What happened to them, vol. 2: The Islamic
Evidence". The review was written for "Infoerient", the Dutch language
periodical of the Asian and Islamic Studies department of my Alma
Mater, the Catholic University of Leuven, under the title "Een Heiden
tegen het Negationisme" ( "A Pagan's Stand against Negationism"). 
However, after some dilly-dallying and moving it around like a hot
potato in the mouth, it was decided that publishing this review was
too dangerous: the good relations with the embassies of Islamic
countries might be harmed, aqnd the dominant trend in what is called
public opinion might object to this highlighting of a frank critique
of Islam. 

	This censorship is at once a good illustration of how the
effective prohibition of Islam crticism has fast become a worldwide
phenomenon. When I discovered the Islam problem during my first stay
in India in 19988, and the concomitant pressure against Islam
criticism, it had still seemed a Third World problem, far removed from
post-Enlightenment Europe. Today, after the Rushdie affair, the
threatened or effective murder of Islam critics (like the Egyptian
Farag Foda), and the threats and administrative sanctions against
Islam critics in Europe by non-Muslim authorities (like the sacking of
the French civil servant Jean-Claude Barreau), the taboo on a frank
discussion of Islam has the whole world in its grip. A study of Islam
negationism, i.e., the denial of its historic crimes against humanity,
has become even more necessary.

	This book develops a theme I have touched upon in my earlier
books on India's "communal" problem, "Ram Janambhoomi vs. Babri
Masjid" and "Ayodhya and After", viz. the practice of systematic
distortion out of political motives, especially the destruction
wrought by Islam in its "jihad" against Hinduism.

	In my study of the Ayodhya controversy, I noticed that the
frequent attempts to conceal or deny inconvenient evidence were an
integral part of a larger effort to rewrite India's history and to
whitewash Islam. It struck me that this effort to deny the unpleasant
facts of Islam's destructive role in Indian history is similar to the
attempts by some European writers to deny the Nazi holocaust. Its goal
and methods are similar, even though its social position is very
different: in Europe, Holocaust negationists are a fringe group
shunned by respectable people, but in India, "jihad" negationists are
in control of the academic establishment and of the press.

	I want to dedicate this book to Boutros Ghali, the new
secretary-general of the United Nations Organization. As a Coptic
Christian in Egypt, he has risen to unusually high posts in the
administration of his country, probably higher than young Copts can
today reasonably look forward to. Though he was sidelined in the end
by being "promoted" to the symbolic post of deputy prime minister, he
gave hope and pride to the fellow-members of his community by climbing
as high as possible for a non-Muslim in a nominally secular state. Of
course, in his difficult position he cannot speak out against the
Islamic oppression which his own community has suffered; but in his
own way, he has contributed to alleviating the hold of Islam on his
part of the world. He played a key role in the Camp David peace treaty
between Egypt and Israel, for which Egypt was thrown out of the Arab
League and president Sadat was killed by Islamic fanatics. The Camp
David treaty proved that a nation can put its national interests and
its desire for peaceful co-existence above its commitment to
pan-Islamic brotherhood with its programme of hatred and
destruction. It has reminded us how in the end, reason is bound to
defeat Islam.

			Delhi, Innocents' Day (28 December) 1992


 





From 40lad002 at keyaki.cc.u-tokai.ac.jp  Mon Mar 27 15:58:43 1995
From: 40lad002 at keyaki.cc.u-tokai.ac.jp (Yuri Ishii)
Date: Mon, 27 Mar 95 15:58:43 +0000
Subject: ADBHUTASAAGARA
Message-ID: <161227018995.23782.6620194212436385542.generated@prod2.harmonylists.io>

TO Mr. Allen W. Thrasher
Thanks a lot for your advice.

Unfortunately, when I ordered it from Motilal a year ago, I took the 
response which that text was out of stock.
I'm going to ask Motilal again. if I can't get that book,
then I'll order it from LOC. thanks,

							Yuri Ishii


 





From daudali at uclink3.berkeley.edu  Tue Mar 28 03:39:10 1995
From: daudali at uclink3.berkeley.edu (Daud R. Ali)
Date: Mon, 27 Mar 95 19:39:10 -0800
Subject: VOI message
Message-ID: <161227019006.23782.10771254932757146945.generated@prod2.harmonylists.io>



It seems that Indology is not so a-political after all.  Of the various 
internet 
venues, indology has been singled out by Voice of India as "cacaphony" 
free for the dissemination of such a book.  
I believe that VOI should understand that just because we study 
pre-modern India does not mean that we should be receptive to what I think
can hardly be considered an a-political message.  Of course I am 
assuming, perahps naively, that everyone would agree on this point.
  

I suggest that we, if there is some consensus, should respond to Voice 
of India that this venue is not for politics.  If we fail to do so, 
then, well, we must admit that a very hot political topic has been 
dropped in our midst, and then, I'm afraid, we will be forced to talk 
about it.  Communalism and the writing on pre-modern India might actually 
be a very interesting topic.  If we don't want to take it up, and stick 
to our stated "apolitical agenda," then, I think a response to VOI is 
in order. 
daud ali
  
 





From dom at uclblr.iisc.ernet.in  Tue Mar 28 07:24:35 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Tue, 28 Mar 95 07:24:35 +0000
Subject: Books on current Indian historico-political issues
Message-ID: <161227019009.23782.10085762701809279816.generated@prod2.harmonylists.io>

I only recently discovered a useful series of little books called
"Tracts for the Times", published by Orient Longman, 1/24 Asaf Ali Road,
New Delhi 110 002.  The editor is Neeladri Bhattacharya, and the
editorial board is S. Gopal and Romila Thapar.  The two vols. I have are
about 100 pages or less, which is the right length for me. :-)

Some titles:

No. 1
_Khaki Shorts and Saffron Flags: a critique of the Hindu Right_, by
Tapan Basu, Pradip Datta, Sumit Sarkar, Tanika Sarkar, Sambuddha Sen
(1993).
Contents: 1. Introduction, 2. A sketch of RSS history, 3. The VHP:
Organizing mass communalism, 4. conclusion.  ("Penetrating and
meticulously researched critique of the forces of Hindutva... essential
reading for anyone who is concerned with the real nature of the polotics
of Hindutva, and with the increasing communalization of Indian
society.")

No. 5
_Ayodhya: archaeology after demolition_, by D. Mandal (1993).
Contents: 1. The discoveries, 2. Analysis, 3. Discussion.  ("Using
standard archaeological procedures ... concludes that there was no
temple of stone or brick lying below the [Ayodhya] mosque and that
there is no evidence of any act of destruction.  This is a defence of
archaeology against its political misuse.")

Also in the series:

_Environmental consciousness and urban planning_ by M. N. Buch.
_The question of faith_, by Rustom Bharucha.
_Kashmir: towards insurgency_, Balraj Puri.

These are useful books for getting an ueberblick of some of the issues
that are currently tearing India apart, politically, religiously, or
environmentally.

Dominik
 





From dom at uclblr.iisc.ernet.in  Tue Mar 28 07:53:12 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Tue, 28 Mar 95 07:53:12 +0000
Subject: Date of the World Sanskrit Conference
Message-ID: <161227019010.23782.12953361016915229753.generated@prod2.harmonylists.io>

A big thank you to everyone who sent me their preferences for the date
of the next World Sanskrit Conference.  Your message were read out
before the planning committee, and formed the main plank for deciding
the date.  The overwhelming vote was for the first week in January, 1997
(sorry Harry).  Therefore, the date of the conference has been fixed as
3rd-9th January, 1997.  The venue is Bangalore.

This is not an official announcement, but is just meant to be an
indicator to help advance planning.  It is not impossible, though highly
unlikely, that the planning committee may change its mind.

Towards the end of April, the first official circular will go out with
introductory information.  A copy will also be posted on INDOLOGY.

Dominik
 





From mchari at bcm.tmc.edu  Tue Mar 28 14:24:38 1995
From: mchari at bcm.tmc.edu (mchari at bcm.tmc.edu)
Date: Tue, 28 Mar 95 08:24:38 -0600
Subject: Book Available on Internet
Message-ID: <161227019013.23782.11247367871527837297.generated@prod2.harmonylists.io>

Dear Sir(s),
I would be grateful to you if you could include
my name in the E-mail list for the excerpts/chapters
of the book by Dr. Elst.
 





From thrapp at helios.nosc.mil  Tue Mar 28 19:15:58 1995
From: thrapp at helios.nosc.mil (thrapp at helios.nosc.mil)
Date: Tue, 28 Mar 95 11:15:58 -0800
Subject: Graha nAmAvali
Message-ID: <161227019023.23782.132726514020170716.generated@prod2.harmonylists.io>

Dear Indologists,

Does someone know of a book that contains the 108
names of each of the planets in nAmAvali format?  Or
perhaps does someone have an etext of the material they
would be willing to share?  I believe the stotrams are
from the Skanda PurA.nam, but my local library doesn't
have it.

Thanks for any information you can provide.

-------------------------------------------------------------

Gary R. Thrapp
thrapp at nosc.mil
 





From voi at stallion.jsums.edu  Tue Mar 28 17:31:28 1995
From: voi at stallion.jsums.edu (Voice of India)
Date: Tue, 28 Mar 95 11:31:28 -0600
Subject: Dr Ali's message regarding "Negationism" by Koenraad Elst
Message-ID: <161227019019.23782.13893792992512451551.generated@prod2.harmonylists.io>


Dear Dr. Ali,

It was not our intention to single out the Indology net. Being a 
non-specialist myself, as are our other volunteers in the US, I was not 
aware of other scholarly networks like H-ASIA, which was brought to our 
notice by a mail responding to our introductory message.
	The cacophony we referred to is what we have come to expect from 
other networks like soc.culture.indian. 
	I understand that people who study pre-modern India are not an 
automatic audience for political propaganda. However a book which deals 
with the way history is written is not merely of interest to people who 
specialise in politics. A few readers of this net have responded to our 
earlier message, without reacting in the way you have. We feel justified, 
therefore, in posting such messages. 

We make no pretensions to scholarship -- we will refrain from trying to 
hijack this group. If you have any other objections to this sort of 
messages, other than a visceral antipathy to subjects you do not wish
 to deal with, we will be glad to hear from you, and to learn from your
 feedback.
	I remind you that I am only inviting people to tell me if they 
wish to have an electronic copy of the book sent to them -- at their 
personal address. Except for another couple of introductory messages, I 
will not send any more mesages.

I will post some excerpts from the book, which should make it clear that 
the book is of interest to bona fide historians.
	I will also ask other friends who had volunteered to proof-read 
the book for the net, not to send any messages to this newsgroup. This 
way I will be solely responsible for the messages that appear.

We are having some problems with our account and mails sent to it are 
bouncing back. I apologise to all those who tried to reach us, but could 
not. The VOI is not on the indology net, so please respond to me directly.
If the learned members of the net do not object, I will try to get the 
VOI on the indology mailing list. I will be very grateful to anybody who 
can tell me how to do so.

Please read "I" for "We" in this message. I promise to learn about the 
Indolgy nettiquette from your response.

Sincerely,

Shreenivas Sharma
(Volunteering for VOI)

 ---------- Forwarded message ----------
Date: Tue, 28 Mar 1995 04:42:53 BST
From: Daud R. Ali <daudali at uclink3.berkeley.edu>
To: Members of the list <indology at liverpool.ac.uk>
Subject: VOI message

It seems that Indology is not so a-political after all.  Of the various 
internet 
venues, indology has been singled out by Voice of India as "cacaphony" 
free for the dissemination of such a book.  
I believe that VOI should understand that just because we study 
pre-modern India does not mean that we should be receptive to what I think
can hardly be considered an a-political message.  Of course I am 
assuming, perahps naively, that everyone would agree on this point.

I suggest that we, if there is some consensus, should respond to Voice 
of India that this venue is not for politics.  If we fail to do so, 
then, well, we must admit that a very hot political topic has been 
dropped in our midst, and then, I'm afraid, we will be forced to talk 
about it.  Communalism and the writing on pre-modern India might actually 
be a very interesting topic.  If we don't want to take it up, and stick 
to our stated "apolitical agenda," then, I think a response to VOI is 
in order. 
daud ali
  
 


 





From BRYSON at HARVARDA.HARVARD.EDU  Tue Mar 28 17:30:23 1995
From: BRYSON at HARVARDA.HARVARD.EDU (tim)
Date: Tue, 28 Mar 95 12:30:23 -0500
Subject: VOI message
Message-ID: <161227019017.23782.1178715195254629554.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)
 





From P.Magnone at agora.stm.it  Tue Mar 28 13:09:14 1995
From: P.Magnone at agora.stm.it (P.Magnone at agora.stm.it)
Date: Tue, 28 Mar 95 13:09:14 +0000
Subject: Quotes from Padma PuraaNa
Message-ID: <161227019012.23782.12048171787215047423.generated@prod2.harmonylists.io>


The Padma PuraaNa is indeed extant in two recensions, Bengali (in 5
khaNDas) and Western (in 6 khaNDas). To my knowledge, all published
versions are based on the Western recension, although the Bengali
recension looks like the more original one.

As for the UttarakhaNDa, the Bengali recension is considerably shorter
and generally different than the Western recension, the latter bearing
the marks of numerous especially VaiSNava additions.


 Paolo Magnone
 Catholic University of Milan
 p.magnone at agora.stm.it

---------------------------------------------------------------------
> In reply to my question,
>
> > I am looking for the verse and chapter numbers of three verses
> > apparently from the Padma Purana:
> >
> >         1)smartavya.h satata.m vi.s.nu.h ...........
> >
> >         2)na pati.m kaamayet ka.mcid ..........
> >
> >         3)ittha.m manoratha.m baalaa ...........
> >
> > All three are quoted by Ruupa Gosvaami in his Bhaktirasaam.rtasindhu
> > The last two (1.4.7 and 1.3.14 in B.R.S.)  deal with a girl called
> > Candrakanti.
>
> Paolo Magnone said,
>
> >1) Padma PuraaNa, UttarakhaNDa 71,100 (VeGkaTezvara):
>
>  >  smarttavyaH satataM ViSNur vismartavyo na jaatu cit //
>  >  sarve vidhiniSedhaaH syur etasyaiva vidhiMkaraaH //
>
> >2) and 3) do not appear in the zlokaanukramaNii.
>
>
>
> What to make of this?  I have heard that there is a separate
> recension of the P.P. in Bengal.  Should I assume that
> Ruupa is simply using a different MSS. line?  If the other
> reading is more popular, why?  Is Ruupa's version a
> special Vai.s.nava tradition?
>
> P.S. even the first verse (smartavya.h....) is different in the
> Bhakti-rasaam.rta-sindhu. The last pada reads "syur etayor
> eva ki.mkaraa.h"
>
> Adrian Burton, ANU.

..

 





From lbigelow at sas.upenn.edu  Tue Mar 28 18:22:49 1995
From: lbigelow at sas.upenn.edu (lbigelow at sas.upenn.edu)
Date: Tue, 28 Mar 95 13:22:49 -0500
Subject: VOI message
Message-ID: <161227019021.23782.6571548448329880710.generated@prod2.harmonylists.io>

I second Daud's statement.  Based on my reading of the foreword, I 
agree that Elst's book carries a very strong political statement, as does 
VOI's unfortunate choice of the Indology list as a potentially receptive 
audience.  And while I am not one who feels that politics should 
necessarily be kept out of a forum on pre-modern South Asia (is any 
discussion apolitical, in any case?), I understand and defer to the 
consensus of the list members who feel that political debate belongs 
elsewhere.  That said, VOI and Dr. Elst should be made aware that this is 
not the place for the promotion of any work whose purpose is the 
advancement of a particular political agenda.

--Lyn E. Bigelow, University of Pennsylvania



According to Daud R. Ali:
> 
> 
> 
> It seems that Indology is not so a-political after all.  Of the various 
> internet 
> venues, indology has been singled out by Voice of India as "cacaphony" 
> free for the dissemination of such a book.  
> I believe that VOI should understand that just because we study 
> pre-modern India does not mean that we should be receptive to what I think
> can hardly be considered an a-political message.  Of course I am 
> assuming, perahps naively, that everyone would agree on this point.
>   
> 
> I suggest that we, if there is some consensus, should respond to Voice 
> of India that this venue is not for politics.  If we fail to do so, 
> then, well, we must admit that a very hot political topic has been 
> dropped in our midst, and then, I'm afraid, we will be forced to talk 
> about it.  Communalism and the writing on pre-modern India might actually 
> be a very interesting topic.  If we don't want to take it up, and stick 
> to our stated "apolitical agenda," then, I think a response to VOI is 
> in order. 
> daud ali
>   
>  
> 

 





From dom at uclblr.iisc.ernet.in  Tue Mar 28 18:44:32 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Tue, 28 Mar 95 18:44:32 +0000
Subject: VOI message
Message-ID: <161227019028.23782.2046106988199329108.generated@prod2.harmonylists.io>

Thank you, Daud, for your message.  You suggest that

> ... we, if there is some consensus, should respond to Voice
> of India that this venue is not for politics.  If we fail to do so, 
> then, well, we must admit that a very hot political topic has been 
> dropped in our midst, and then, I'm afraid, we will be forced to talk 
> about it.

My reaction to the VOI announcement has been "no comment".  In general,
announcements of new publications on this list are welcomed, as long as
the topic is within the announced remit of INDOLOGY.  This
announcement was, I think, rather too long, and also not particularly
within the scope of INDOLOGY.  (I think a lot of people take "Indology"
to mean "anything about India", not realizing that it is the name of a
long-established academic discipline.)  But as long as it remains just
an announcement, I don't think there is a problem.

If we all start banging on about the topic, then things will have gone
wrong.

It is indeed a good idea, as Daud says, to send a message to VOI (*not*
to INDOLOGY) saying that the posting was unwelcome, or indeed that
although it was in an inappropriate forum, you liked it and would
privately like to hear more.  Please respond to VOI
(voi at stallion.jsums.edu.ncst.ernet.in, or voi at stallion.jsums.edu, I'm
not sure which), if you feel like it.

Dominik
 





From BAKULA at delphi.com  Wed Mar 29 00:23:48 1995
From: BAKULA at delphi.com (Sid Harth)
Date: Tue, 28 Mar 95 19:23:48 -0500
Subject: VOI message
Message-ID: <161227019024.23782.8258763889561086022.generated@prod2.harmonylists.io>

     I do agree with Daud. This is not a place for blatant political
propaganda. By the way, I received seven copies of this book. My today's
favorite mantra is "^K" (kill that message).
Sid Harth



`[1;30;40mRainbow V 1.13.2 for Delphi - Registered
 





From dom at uclblr.iisc.ernet.in  Tue Mar 28 21:42:04 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Tue, 28 Mar 95 21:42:04 +0000
Subject: Book extracts from VOI
Message-ID: <161227019015.23782.12471293050496276745.generated@prod2.harmonylists.io>

Dear Mr Chari,

Please send your request directly to VOI (voi at stallion.jsums.edu).  Your
earlier request went to the 350 members of INDOLOGY, none of whom can
help you in this matter.  When I last checked, VOI was not amongst the
members of INDOLOGY, so they will not have received a copy.

Dominik

Cc: INDOLOGY

 





From dom at uclblr.iisc.ernet.in  Wed Mar 29 07:35:38 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Wed, 29 Mar 95 07:35:38 +0000
Subject: NYAGRODHA
Message-ID: <161227019026.23782.14123984390360135953.generated@prod2.harmonylists.io>

I love the idea of possessed women entwining themselves in the aerial
roots of the Nyagrodha.

I only recently discovered the reason for the name "Banyan".  The
Nyagrodha has been considered a holy tree for millennia, and it's great
arching shady leaf cover provides a cathedral-like space which is used
for various social activities.  Because of the tree's holiness, it was
traditional that a promise made under its shade was unbreakable.  So it
became a standard place for merchants to meet and make deals.

In colonial times, great gatherings of merchants, or banias, were seen
under the tree, so the tree was nicknamed the "merchant" or "bania"
tree, which evolved into "Banyan".

Dominik

 





From nas_ng at lms420.jsc.nasa.gov  Wed Mar 29 14:49:39 1995
From: nas_ng at lms420.jsc.nasa.gov (nas_ng at lms420.jsc.nasa.gov)
Date: Wed, 29 Mar 95 08:49:39 -0600
Subject: Tirun~anacampantar's Polemics
Message-ID: <161227019034.23782.3419615937562270140.generated@prod2.harmonylists.io>

       
           Tirun~anacampantar's Polemics
           -----------------------------

Tirun~aanacampantar is a seventh century Tamil saint, poet
who sang Tevaram, and leader of Bhakti revival.

I found the citation of a recent article:
A. Veluppillai, The Hindu confrontation with Jainism and Buddhism -
Saint Tirun~anacampantar's polemical writings,
p. 335-364, 1993, Tore Ahlback (ed.) The Problem of Ritual. 
The Donner Institute for Research in Religious and Cultural History.
Sweden.

Does any US library have Tore Ahlback's volume?
What is the OCLC or ISBN number? Thanks.

Yours,
n. ganesan
nas_ng at lms461.jsc.nasa.gov
 


>?From THRASHER at MAIL.LOC.GOV 29 1995 Mar EST 12:15:12
Date: 29 Mar 1995 12:15:12 EST
Reply-To: THRASHER <THRASHER at MAIL.LOC.GOV>
From: ALLEN W THRASHER <THRASHER at MAIL.LOC.GOV>
Subject: TIRUN ANACAMPANTAR'S POLEMICS

          Tore Ahlback's book shows up  on  OCLC  as owned  by  28 American 
          Libraries.  LOC has it on order.  The numbers are: 
           
          LCCN:92-226792 
          OCLC: 29240727 
          ISBN:  0582-3226. 
           
          The book is distributed by: 
           
          Almqvist & Wiksell International 
          Drottninggt 108, Box 45150 
          S-10430 Stockholm 
          tel. (08) 237990. 
           
          Allen Thrasher 
          Library of Congress                                               
 





From wmg4c at virginia.edu  Wed Mar 29 14:39:03 1995
From: wmg4c at virginia.edu (Bill Gorvine)
Date: Wed, 29 Mar 95 09:39:03 -0500
Subject: Summer Sanskrit at Michigan
Message-ID: <161227019033.23782.4145869713899790852.generated@prod2.harmonylists.io>

To colleages and friends with an interest in South Asia:

I am a second year grad student at the University of Virginia with a favor
to ask: I am trying to generate further awareness of, and interest in, the
University of Michigan's summer language course in elementary Sanskrit.

My personal interest in this stems from insoluble scheduling problems; up
to this point, I have been unable to begin Sanskrit language training -- a
very significant part of my program. I have applied for and been planning
to enroll in the course to be offered at Michigan, but the status of this
course is now in doubt due to limited enrollment.

Many of you have probably received some information on this program
somewhere along the line, and may have already made it available to others;
nevertheless, I wanted to let you know that the Michigan people have told
me it is still not too late for interested students to get information and
to apply. (The original deadline was March 1.) I would therefore like to
ask for your help in getting the word out in the appropriate places -- it
is the first time Michigan has tried to offer Sanskrit over the summer and
I think it's a good thing for all of us when programs like this can remain
in operation from year to year.

Interested students should contact the Center for South and Southeast Asian
Studies by phone (313) 764-0352 or e-mail csseas at umich.edu for information
and application materials.

Thank you very much for your help.

Bill Gorvine
Dept. of Religious Studies
University of Virginia
wmg4c at virginia.edu


 





From dom at uclblr.iisc.ernet.in  Wed Mar 29 10:42:03 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Wed, 29 Mar 95 10:42:03 +0000
Subject: Complaining about the loss of Blackbox
Message-ID: <161227019030.23782.10715603061627352457.generated@prod2.harmonylists.io>

Dear Colleagues,

You may be aware that the computer site "blackbox.hacc.washington.edu",
created and maintained by Tom Ridgeway, was suddenly unplugged at the
end of last year.  At the same time, Tom's contract with the University
of Washington, as head of the Humanities and Computing Centre (HACC),
was summarily terminated.

Tom was formerly a South Asianist (Gujarati, I believe), but moved
sideways into humanities computing.  As a result, he retained a
particular expertise in matters relating to computer facilities for
South Asian studies, and the Blackbox computer was a mine of valuable
programs and data for all INDOLOGY members.  In addition to maintaining
a substantial library of Sanskrit texts in machine-readable form
(including the only publicly available copies of the Ramayana and
Mahabharata outside Japan), Tom and his staff created computer fonts for
Sanskrit, Tamil, and several other languages, in original script and in
romanization, and for several different programs (including Windows and
TeX) and output devices (including EGA and VGA).  Many of us use parts
of this library of tools even today.

Because of the suddenness of Tom's dismissal, and the unplugging of the
Blackbox site, it was impossible to save the Blackbox files.  There is
currently an effort underway to try to recover some of the data, and
make it available from sites in London, Liverpool and Columbia, NY.  But
it is going very slowly, and it will probably not be possible to recover
everything.

Many people at the University of Washington (Seattle), as well as
outsiders, were shocked and appalled by the above developments.  No
explanation for the events has ever been made public, nor has there been
any sign that the administrative authorities at U. Washington were aware
of the wider impact of their actions, which may be compared with the
destruction of a specialist library.

These events are now past, and there is no chance that the situation can
be improved or restored.  Nevertheless, there may be some purpose in
registering a protest, even at this late stage.

I have been in discussion with Prof. Pierre Mackay of the Department of
Classics of U. Washington (Denny Hall, Mail Stop DH-10, University of
Washington, Seattle, WA 98195. Tel. (206) 543-2268) who was as horrified
as the rest of us by what happened.  Prof. Mackay feels that if he were
to receive letters of appreciation for Tom Ridgeway's contribution to
Indological computing, from people who used materials he created or made
available, and for the Blackbox ftp site, and critiques of their summary
removal, it might be possible to create a small shift in atmosphere at
U. Washington.  In particular, the department of Slavic Studies is
currently under threat, and an international response on the
cancellation of the Indian facilities might create a climate in which
further cuts in rare subjects (Russian!?) might be weighed more
carefully.

If you wish to register a message of appreciation for Tom Ridgeway's
contribution to INDOLOGY, and/or regret concerning his dismissal and the
removal of Blackbox, please send it to Prof. Pierre Mackay
mackay at cs.washington.edu.

Best wishes,
Dominik Wujastyk

 

Original-Received:  by bronze.ucs.indiana.edu 
PP-warning: Illegal Received field on preceding line
Date: Wed, 29 Mar 1995 09:00:51 -0500
From: edeltraud harzer clear <eclear at bronze.ucs.indiana.edu>
To: indology at liverpool.ac.uk
Subject: Re: NYAGRODHA
Message-ID: <"liverbird.li:078320:950329140508"@liverbird.liverpool.ac.uk>

Thanks Dominik for the nice story.  Edeltraud.
 





From tart at iastate.edu  Wed Mar 29 18:03:25 1995
From: tart at iastate.edu (Gary M Tartakov)
Date: Wed, 29 Mar 95 12:03:25 -0600
Subject: Taslima Nasrin
Message-ID: <161227019036.23782.8087690097300688036.generated@prod2.harmonylists.io>


I am trying to find an address for the Bangladeshi writer Taslima
Nasrin.  Since being attacked at home, she has, I gather been living in
Sweeden.  We are interested in inviting her for a public presentation.

Can anyone help me. 

Gary Michael Tartakov
 





From mmdesh at umich.edu  Wed Mar 29 18:26:52 1995
From: mmdesh at umich.edu (Madhav Deshpande)
Date: Wed, 29 Mar 95 13:26:52 -0500
Subject: Summer Sanskrit at Michigan
Message-ID: <161227019039.23782.8341190068568391455.generated@prod2.harmonylists.io>

Since I would be the person teaching Sanskrit in the summer at Michigan, 
I would like to add the following footnote to Bill's message below.  We 
need a minimum of eight students to get the course going.  I am prepared 
to give as much time to the potential students to enroll as I can.  
Please communicate to the potential students you know that they should 
get in touch with Michigan as soon as they possibly can.  The person to 
contact is Lee Schlesinger, Phone:  (313) 764-0352;  Email:  
Schlesin at umich.edu
	Thanks.
		Madhav Deshpande

On Wed, 29 Mar 1995, Bill Gorvine wrote:

> To colleages and friends with an interest in South Asia:
> 
> I am a second year grad student at the University of Virginia with a favor
> to ask: I am trying to generate further awareness of, and interest in, the
> University of Michigan's summer language course in elementary Sanskrit.
> 
> My personal interest in this stems from insoluble scheduling problems; up
> to this point, I have been unable to begin Sanskrit language training -- a
> very significant part of my program. I have applied for and been planning
> to enroll in the course to be offered at Michigan, but the status of this
> course is now in doubt due to limited enrollment.
> 
> Many of you have probably received some information on this program
> somewhere along the line, and may have already made it available to others;
> nevertheless, I wanted to let you know that the Michigan people have told
> me it is still not too late for interested students to get information and
> to apply. (The original deadline was March 1.) I would therefore like to
> ask for your help in getting the word out in the appropriate places -- it
> is the first time Michigan has tried to offer Sanskrit over the summer and
> I think it's a good thing for all of us when programs like this can remain
> in operation from year to year.
> 
> Interested students should contact the Center for South and Southeast Asian
> Studies by phone (313) 764-0352 or e-mail csseas at umich.edu for information
> and application materials.
> 
> Thank you very much for your help.
> 
> Bill Gorvine
> Dept. of Religious Studies
> University of Virginia
> wmg4c at virginia.edu
> 
> 
>  
> 
 





From schlesin at umich.edu  Wed Mar 29 23:39:33 1995
From: schlesin at umich.edu (Lee Schlesinger)
Date: Wed, 29 Mar 95 18:39:33 -0500
Subject: Summer South Asian Language Program at the U. of Michigan, 1995
Message-ID: <161227019041.23782.1071700340241368065.generated@prod2.harmonylists.io>

Apologies in advance to those recipients for whom this message will be 
delivered more than once.

I simply wish to confirm information that is circulating in regard to
summer intensive South Asian language courses planned to be taught at the
University of Michigan, Ann Arbor, during our Summer Term, June 27 - 
August 18, 1995. 

We are definitely offering an 8-credit hour course in first-year 
Hindi-Urdu, and several openings remain for students to enroll in this class.

We may be able to offer a 6-hour intensive beginning Sanskrit course
(taught by Professor Madhav Deshpande) and a 6-hour intensive intermediate
Marathi course if we receive a few more applications for each in the next
two weeks or so. 

In case, you know of anyone interested in studying any of these languages
at the level indicated, please contact me and request a full information
and application packet.  Because I cannot upload and e-mail the
application forms, please provide a postal mailing address in order to
receive the materials.  Thank you. 


		        		   Lee I. Schlesinger, Program Officer
					   South and Southeast Asian Studies
					   313-747-2082    fax: 313-936-2948

 





From Peter_Scharf at brown.edu  Thu Mar 30 04:52:43 1995
From: Peter_Scharf at brown.edu (Peter_Scharf at brown.edu)
Date: Wed, 29 Mar 95 21:52:43 -0700
Subject: semantical structure of "sarva"
Message-ID: <161227019043.23782.11266295125299427767.generated@prod2.harmonylists.io>

It is possible that specialized meaning of these formats developed and I
offer no evidence for or against this possibility

>1)  yat (yat)..........tat (tat)..............
>2) yat.....................tat sarvam................

However, from the grammatical point of view Paa.nini's suutras regarding
doubling 8.1.1 sarvasya dve, etc. would indicate their equivalence.

Peter_Scharf at brown.edu


 





From MacMagic at aol.com  Thu Mar 30 08:17:34 1995
From: MacMagic at aol.com (MacMagic at aol.com)
Date: Thu, 30 Mar 95 03:17:34 -0500
Subject: Change Internet Address
Message-ID: <161227019045.23782.2315019110596276566.generated@prod2.harmonylists.io>

I presently subscribe to the Indology list at MacMagic at AOL.com. Please change
this internet address to: Jhughes at MacMagic.com. Once you have changed me
address please delete the original MacMagic at AOL.com address.

I very much appreciate receiving Indology List E-mail. I look forward to
continuing to receive you Indology postings.

Thank you,

John Hughes
jhughes at MacMagic.com
 





From J.Clayton at lancaster.ac.uk  Thu Mar 30 11:52:43 1995
From: J.Clayton at lancaster.ac.uk (Prof J Clayton)
Date: Thu, 30 Mar 95 12:52:43 +0100
Subject: Summer Sanskrit at Lancaster
Message-ID: <161227019047.23782.405677682147744848.generated@prod2.harmonylists.io>

LANCASTER UNIVERSITY, UK
INTRODUCTION TO SANSKRIT
12 JULY - 31 AUGUST 1995

A concentrated, degree-level Introduction to Sanskrit is offered in the
Lancaster Summer University by the Department of Religious Studies at
the University of Lancster, UK.  The course runs from 12 July to 31
August. 

As part of the Summer University, the Department is also offering this
year introductory courses in Biblical Hebrew, New Testament Greek,
Literary Arabic and Mediaeval Latin.  

For further details about the courses and an application form, contact:

Professor John Clayton
Dept of Relgious Studies
University of Lancaster
Lancaster, UK   LA1 4YG

FAX: (01524) 847039
j.clayton at lancaster.ac.uk
 





From dom at uclblr.iisc.ernet.in  Fri Mar 31 03:01:31 1995
From: dom at uclblr.iisc.ernet.in (Dominik Wujastyk)
Date: Fri, 31 Mar 95 03:01:31 +0000
Subject: World Sanskrit Conference mailing list
Message-ID: <161227019049.23782.12525230165234453852.generated@prod2.harmonylists.io>

If you wish to get onto the mailing list for the next World Sanskrit
Conference, please drop a line to the organizer,

Dr Shivamurthy Swamiji,
Taralabalu Kendra,
3rd Main, 2nd Block,
R.T. Nagar,
Bangalore 560 032,
INDIA.

The conference is technically a bash for the International Association
of Sanskrit Studies (IASS), but I get the impression that not many
people who attend the conferences are members of the IASS.

The journal _Indologica Taurinensia_ is the official organ of the IASS
and in the past has published some papers given at the conference. But I
don't know if members get the journal free.

The IASS also has a Newsletter.  Again, I have no idea how to get this.

(I *am* a member!)

Does anyone know the answers to these questions?  Are any members of the
IASS council also members of INDOLOGY?

Dominik