From jonathan.silk at YALE.EDU  Fri Nov  2 15:25:47 2001
From: jonathan.silk at YALE.EDU (Jonathan Silk)
Date: Fri, 02 Nov 01 10:25:47 -0500
Subject: Dasa
In-Reply-To: <3720816382.1004448196@MMDESH>
Message-ID: <161227069880.23782.8789323759767690832.generated@prod2.harmonylists.io>

One note about -daasa as a suffix. Apte no doubt bases himself on the
Dharmazaastras, which do prescribe this as a caste-specific suffix.
But as with so many of these schemes, it seems to really be a
retrospective imposition of order upon a much more complex reality.
There are, by the way, a number of datable inscriptional references
to Buddhists (monks and otherwise) with names in -daasa (as well as
other suffixes), although in these cases it is hard to know what the
pre-Buddhist castes or names were (if we assume that Buddhists upon
ordination or initiation took different names, which seems likely but
is not, as far as I know, actually attested.)
--

For quicker response these days please copy your reply to kinu at aol.com


Jonathan Silk

jonathan.silk at yale.edu

Dept. of Religious Studies
Box 208287
Yale University
New Haven CT 06520-8287
USA

tel. 203-432-0828
fax. 203-432-7844




From karp at MERCURY.CI.UW.EDU.PL  Sat Nov  3 08:35:49 2001
From: karp at MERCURY.CI.UW.EDU.PL (Artur Karp)
Date: Sat, 03 Nov 01 09:35:49 +0100
Subject: Dalit Conversion Rally in Delhi
In-Reply-To: <3720816382.1004448196@MMDESH>
Message-ID: <161227069883.23782.14603577234351749463.generated@prod2.harmonylists.io>


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From hiroshimarui at HOTMAIL.COM  Sun Nov  4 11:00:20 2001
From: hiroshimarui at HOTMAIL.COM (?? ?)
Date: Sun, 04 Nov 01 20:00:20 +0900
Subject: Teeth of the Rhino
Message-ID: <161227069885.23782.14063003799253973148.generated@prod2.harmonylists.io>

----- Original Message -----
From: "Muneo TOKUNAGA" <mtokunag at BUN.KYOTO-U.AC.JP>
To: <INDOLOGY at LISTSERV.LIV.AC.UK>
Sent: Saturday, September 29, 2001 12:27 AM
Subject: Re: Teeth of the Rhino


> jpo> dietary context, is between ekatodat [incisor teeth only in the lower
> jpo> jaw: e.g. cow, goat] and ubhayatodat [incisors in both jaws, like
>
> Let me allow to send one more mail on `ekatodat', i.e `Incisor Teeth on
> the lower jaw' (another ignorance of mine). I am asking a zoologist
> here for the one which may account for the rule in the Dharma text
> (unless Prof. Olivelle has already solved the question.)
>
> Tokunaga
>




From hiroshimarui at HOTMAIL.COM  Sun Nov  4 11:06:36 2001
From: hiroshimarui at HOTMAIL.COM (?? ?)
Date: Sun, 04 Nov 01 20:06:36 +0900
Subject: ???
Message-ID: <161227069887.23782.17122959557011553470.generated@prod2.harmonylists.io>

??????

????11?9?(?)?????????????????????????????????????????????????????????????
??????????????????????,???????????????????????????????????????????????
???????????????????????????????????????




From athr at LOC.GOV  Tue Nov  6 16:26:29 2001
From: athr at LOC.GOV (Allen W Thrasher)
Date: Tue, 06 Nov 01 11:26:29 -0500
Subject: new society: Society for Early Modern Catholic Studies
Message-ID: <161227069889.23782.17131269204175655995.generated@prod2.harmonylists.io>

Dear Colleagues:

Forwarded from the H-Asia listserv.  For the Asianists to whom I am
forwarding it further, please note that it is specified that the
society's interests are not confined to the West.

Allen Thrasher




Date:    Mon, 5 Nov 2001 07:49:45 EST
From:    Linda Dwyer <Lindwyer5 at aol.com>
Subject: H-ASIA: ANN: Society for Early Modern Catholic Studies

        H-ASIA
**********************************************
November 5, 2001
From: Kathleen Comerford <kcomerfo at gasou.edu>
Subject: ANN: Society for Early Modern Catholic Studies
**********************************************

Last weekend, at the Sixteenth Century Studies Conference, we made the
decision to incorporate the two-year-old Society for Early Modern
Catholic
Studies (SEMCS).

The Society is committed to furthering an understanding of Catholic
issues
in the early modern world [approximately 1450-1750] and the cities,
regions, and countries that remained predominantly Catholic or were
divided
between Catholics and Protestants or Catholics and non-Christian
peoples.
The research focus of the Society is neither limited to Europe, nor to
a
particular academic discipline.  Further, the Society itself is not
confessionally based.  The Society was created in response to a need
for
more coherence and intellectual sharing among scholars who work on
Catholic-related subjects in the early modern world.

Membership is open to scholars in all fields of early modern studies
and to
all levels of post-bachelor's degree academic standing.  Dues, in the
amount of $10.00 per year, cover an annual reception and
administrative
costs.  In addition, portions will be set aside to provide financial
aid to
graduate students who wish to attend the Sixteenth Century Conference.
In
advance of the conference, the board will announce application
procedures.

The Society has a listserv discussion list, which is generally
low-volume.
To subscribe to the list, send an email message to:
    lyris at lyris.unc.edu

Do not fill in the subject line.
In the message box, write:
    subscribe emcathstudies (yourfirstname) (yourlastname)

For further questions, write to:
    Tom Mayer (himayer at augustana.edu) [President]
    Kathleen M. Comerford (kcomerfo at gasou.edu) [Secretary/Treasurer]
For questions regarding the listserv, write to:
        Lance Lazar (lazar at email.unc.edu) [listowner]



Kathleen M. Comerford, Ph.D.
Assistant Professor of History
Georgia Southern University
P.O. Box 8054
[FED EX/UPS ADDRESS: Forest Drive Building Rm. 1105]
Statesboro, GA 30458-8054
kcomerfo at gsaix2.cc.gasou.edu
Phone: (912) 681-0245
Fax:   (912) 681-0377
Office Hours: TR 10:45-12:00, 1:45-2:30



Allen W. Thrasher, Ph.D.

Senior Reference Librarian       101 Independence Ave., SE
Southern Asia Section               LJ-150
Asian Division                            Washington, DC 20540-4810
Library of Congress                     U.S.A.
tel. 202-707-3732                       fax 202-707-1724
Email: athr at loc.gov

The opinions expressed do not necessarily represent those of the
Library of Congress.




From tlknudsen at GET2NET.DK  Tue Nov  6 20:40:19 2001
From: tlknudsen at GET2NET.DK (Toke Lindegaard Knudsen)
Date: Tue, 06 Nov 01 21:40:19 +0100
Subject: J~naanadharmaapta of Jayak.r.s.nabrahma
Message-ID: <161227069891.23782.9661749381214192315.generated@prod2.harmonylists.io>

Respected members of Indology,

I have access to a manuscript (first half of 19th century) of the
J~naanadharmaapta of Jayak.r.s.nabrahma (a student of
AAnandagiri).  It is a short text consisting of altogether 129
stanzas.  It appears that this text is rare; it is, for example, not
listed in the New Catalogus Catalogorum nor in any other
catalogue available to us here.  Since the text is apparently rare I
am interested in working with it.  However, I would like to know if
other manuscripts of the text are attested and if someone has
already done some work on the text.  I would greatly appreciate
any information about this text.

Thank you very much in advance.

Sincerely,
Toke Lindegaard Knudsen




From ghart at SOCRATES.BERKELEY.EDU  Wed Nov  7 17:16:33 2001
From: ghart at SOCRATES.BERKELEY.EDU (George Hart)
Date: Wed, 07 Nov 01 09:16:33 -0800
Subject: Register of electronic texts
In-Reply-To: <177EEB37374@mail.sub.uni-goettingen.de>
Message-ID: <161227069894.23782.6560103449739397228.generated@prod2.harmonylists.io>

Why am I not surprised that Tamil is not recognized as a classical
language of South Asia and all we have is an entirely empty category
of "Dravidian Languages"?  I know that Herr Gruenendahl has asked me
to be quiet, but I do feel that it is quite unacceptable to have
separate categories for Pali and Prakrit but nothing for classical
Tamil, which is quite as extensive and important, and for which
extensive work has been done to digitize the old literature.  G. Hart

>Dear colleagues,
>
>please note that
>
>GRETIL,
>the Goettingen Register of Electronic Texts in Indian Languages,
>
>is now available on an experimental basis under:
>www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm
>
>GRETIL is intended as a cumulative register of the numerous download
>sites for electronic texts in Indian languages. It registers only
>e-texts that are freely available for scholarly purposes and can be
>employed for word search etc. in a standard word processing
>programme.
>
>The register is still under construction, and some links may not be
>functional at present.
>
>I sincerely hope that GRETIL is in accordance with the intentions of
>all those who have made the registered e-texts available through
>their unselfish efforts.
>
>
>R. Gruenendahl
>
>
>
>
>********************************************************************
>
>Dr. Reinhold Gruenendahl
>Niedersaechsische Staats- und Universitaetsbibliothek
>Fachreferat sued- und suedostasiatische Philologien
>(Dept. of Indology)
>37070 Goettingen
>Germany
>Tel (+49) (0)5 51 / 39 52 83
>Fax (+49) (0)5 51 / 39 23 61
>gruenen at mail.sub.uni-goettingen.de
>
>
>
>FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN:
>http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm
>
>In English:
>http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm
>
>*********************************************************************


--




From GRUENEN at MAIL.SUB.UNI-GOETTINGEN.DE  Wed Nov  7 11:15:39 2001
From: GRUENEN at MAIL.SUB.UNI-GOETTINGEN.DE (GRUENENDAHL)
Date: Wed, 07 Nov 01 11:15:39 +0000
Subject: Register of electronic texts
Message-ID: <161227069892.23782.13261704569499859459.generated@prod2.harmonylists.io>

Dear colleagues,

please note that

GRETIL,
the Goettingen Register of Electronic Texts in Indian Languages,

is now available on an experimental basis under:
www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm

GRETIL is intended as a cumulative register of the numerous download
sites for electronic texts in Indian languages. It registers only
e-texts that are freely available for scholarly purposes and can be
employed for word search etc. in a standard word processing
programme.

The register is still under construction, and some links may not be
functional at present.

I sincerely hope that GRETIL is in accordance with the intentions of
all those who have made the registered e-texts available through
their unselfish efforts.


R. Gruenendahl




********************************************************************

Dr. Reinhold Gruenendahl
Niedersaechsische Staats- und Universitaetsbibliothek
Fachreferat sued- und suedostasiatische Philologien
(Dept. of Indology)
37070 Goettingen
Germany
Tel (+49) (0)5 51 / 39 52 83
Fax (+49) (0)5 51 / 39 23 61
gruenen at mail.sub.uni-goettingen.de



FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm

In English:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm

*********************************************************************




From jlc at CCR.JUSSIEU.FR  Wed Nov  7 17:51:18 2001
From: jlc at CCR.JUSSIEU.FR (Jean-Luc Chevillard)
Date: Wed, 07 Nov 01 18:51:18 +0100
Subject: Register of electronic texts
In-Reply-To: <177EEB37374@mail.sub.uni-goettingen.de>
Message-ID: <161227069897.23782.7762674438425943073.generated@prod2.harmonylists.io>

Dear R. Gruenendahl,

GRETIL seems to be a very useful initiative
for which all involved should be congratulated
(this is a huge effort and the result is already impressive).

As far as Classical Tamil is concerned,
you should add to your GRETIL page
the following link to "Project Madurai"
<http://www.tamil.net/projectmadurai/pmfinish.html>.

I suppose they will agree to have a link to their site,
as the Welcome page states that:
"The etext files distributed FREE under the auspices of Project Madurai"
  are for the personal usage of the individuals. Redistribution of these files
  in electronic or other forms to third parties and in the Web are prohibited,
  without prior permission obtained from Project Madurai authorities. "

If in doubt, you can certainly check with Dr K. Kalyanasundaram.
He can be reached at <mailto://kalyan at softhome.net>

I should add that I am aware of other digitalizing projects
but their output is not freely available for the moment.

Best wishes

-- Jean-Luc CHEVILLARD
   (CNRS, University Paris7,  Linguistics department, UMR7597)


At 11:15 07/11/01 +0000, you wrote:
>Dear colleagues,
>
>please note that
>
>GRETIL,
>the Goettingen Register of Electronic Texts in Indian Languages,
>
>is now available on an experimental basis under:
>www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm
>
>GRETIL is intended as a cumulative register of the numerous download
>sites for electronic texts in Indian languages. It registers only
>e-texts that are freely available for scholarly purposes and can be
>employed for word search etc. in a standard word processing
>programme.
>
>The register is still under construction, and some links may not be
>functional at present.
>
>I sincerely hope that GRETIL is in accordance with the intentions of
>all those who have made the registered e-texts available through
>their unselfish efforts.
>
>
>R. Gruenendahl
>
>
>
>
>********************************************************************
>
>Dr. Reinhold Gruenendahl
>Niedersaechsische Staats- und Universitaetsbibliothek
>Fachreferat sued- und suedostasiatische Philologien
>(Dept. of Indology)
>37070 Goettingen
>Germany
>Tel (+49) (0)5 51 / 39 52 83
>Fax (+49) (0)5 51 / 39 23 61
>gruenen at mail.sub.uni-goettingen.de
>
>
>
>FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN:
>http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm
>
>In English:
>http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm
>
>*********************************************************************




From birgit.kellner at UNIVIE.AC.AT  Wed Nov  7 20:34:29 2001
From: birgit.kellner at UNIVIE.AC.AT (Birgit Kellner)
Date: Wed, 07 Nov 01 21:34:29 +0100
Subject: Register of electronic texts
In-Reply-To: <5.1.0.14.0.20011107184054.035280c0@moka.ccr.jussieu.fr>
Message-ID: <161227069899.23782.4935298462326694095.generated@prod2.harmonylists.io>

As this may be of general interest, a reply to the list -

as Dr. Gruenendahl indicated, GRETIL is still under construction, so I am
not taking obvious omissions from the classificational grid too seriously;
yet, the fact that "Buddhism"/"Bauddha" and "Jainism"/"Jaina" are omitted
as philosophical schools does strike me as rather odd. Surely, one would
not want to leave aside the enormous philosophical output of both these
traditions.
I am not aware of any online Jaina philosophical treatises, but as for
Buddhism, I would like to point to Ono Motoi's online texts of Dharmakirti:
http://www.logos.tsukuba.ac.jp/~nagasaki/dharmakirti/e-text.html

The page offers access to the entire PramANavArttikasvavRtti,
PramANavArttika, NyAyabindu, Hetubindu, SambandhaparIkSA and VAdanyAya - no
small undertaking! SantAnAntarasiddhi and PramANavinizcaya are "under
construction".

A question that always comes up in this context is whether the inclusion of
texts should be based on the language in which they are transmitted or on
the fact that they belong to an Indian cultural heritage irrespective of
being available to us only in non-Indic languages, like Chinese or Tibetan.
In the case of DharmakIrti, for instance, should one exclude a potential
online Tibetan version of the PramANavinizcaya because it is in Tibetan, or
should one include it because it is after all a work of an Indian
philosopher and was *originally* written in an Indian language, even though
this original version is now (largely) lost?

Whichever solution is adopted, I wish GRETIL much success in its future
efforts to keep track of all the diverse efforts to digitize e-texts; I had
once embarked on a similar enterprise (on a much smaller scale), but gave
up because it was too time-consuming too maintain.

Best regards,

Birgit Kellner
Institute for South Asian, Tibetan and Buddhist Studies
Vienna University


>> Dear colleagues,
>>
>> please note that
>>
>> GRETIL,
>> the Goettingen Register of Electronic Texts in Indian Languages,
>>
>> is now available on an experimental basis under:
>> www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm
>>
>> GRETIL is intended as a cumulative register of the numerous download
>> sites for electronic texts in Indian languages. It registers only
>> e-texts that are freely available for scholarly purposes and can be
>> employed for word search etc. in a standard word processing
>> programme.
>>
>> The register is still under construction, and some links may not be
>> functional at present.
>>
>> I sincerely hope that GRETIL is in accordance with the intentions of
>> all those who have made the registered e-texts available through
>> their unselfish efforts.
>>
>>
>> R. Gruenendahl
>>
>>
>>
>>
>> ********************************************************************
>>
>> Dr. Reinhold Gruenendahl
>> Niedersaechsische Staats- und Universitaetsbibliothek
>> Fachreferat sued- und suedostasiatische Philologien
>> (Dept. of Indology)
>> 37070 Goettingen
>> Germany
>> Tel (+49) (0)5 51 / 39 52 83
>> Fax (+49) (0)5 51 / 39 23 61
>> gruenen at mail.sub.uni-goettingen.de
>>
>>
>>
>> FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN:
>> http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm
>>
>> In English:
>> http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm
>>
>> *********************************************************************




From GRUENEN at MAIL.SUB.UNI-GOETTINGEN.DE  Thu Nov  8 07:56:11 2001
From: GRUENEN at MAIL.SUB.UNI-GOETTINGEN.DE (GRUENENDAHL)
Date: Thu, 08 Nov 01 07:56:11 +0000
Subject: Just for the record
Message-ID: <161227069901.23782.13749299930519273226.generated@prod2.harmonylists.io>

I never had any authorization or intention to ask any member of this
list to "be quiet", as George Hart put it, whose contributions I
happen to find very revealing.

R. Gruenendahl


P.S. Thanks for your constructive comments on, and most welcome
additions to, GRETIL, which will be acknowledged in a separate
message.


********************************************************************

Dr. Reinhold Gruenendahl
Niedersaechsische Staats- und Universitaetsbibliothek
Fachreferat sued- und suedostasiatische Philologien
(Dept. of Indology)
37070 Goettingen
Germany
Tel (+49) (0)5 51 / 39 52 83
Fax (+49) (0)5 51 / 39 23 61
gruenen at mail.sub.uni-goettingen.de



FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm

In English:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm

*********************************************************************




From ghart at SOCRATES.BERKELEY.EDU  Thu Nov  8 17:00:34 2001
From: ghart at SOCRATES.BERKELEY.EDU (George Hart)
Date: Thu, 08 Nov 01 09:00:34 -0800
Subject: Just for the record
In-Reply-To: <18C9C6E4E9F@mail.sub.uni-goettingen.de>
Message-ID: <161227069909.23782.11633999372879131037.generated@prod2.harmonylists.io>

Thank you, Prof. Gruenendahl, for your words -- as I said, some of
the things I wrote were injudicious.

On another note, I have discovered that V. Narayanarao and D. Shulman
are publishing an anthology of premodern Telugu literature (OUP India
and U. of Wisconsin Press).  This promises to be an important book.
G. Hart
--




From ucgadkw at UCL.AC.UK  Thu Nov  8 09:19:04 2001
From: ucgadkw at UCL.AC.UK (Dominik Wujastyk)
Date: Thu, 08 Nov 01 09:19:04 +0000
Subject: Conference announcement: Romantic Orientalism (fwd)
Message-ID: <161227069903.23782.15179432911628521686.generated@prod2.harmonylists.io>

---------- Forwarded message ----------
Date: Wed, 7 Nov 2001 21:22:08 -0000
From: Michael Franklin <mjf at aber.ac.uk>


Romantic Orientalism
Gregynog, Powys, Wales, 12-15 July 2002.

The plenary speakers are Rosane Rocher (Pennsylvania), P.J. Marshall
(London), Nigel Leask (Cambridge), Tim Fulford (Nottingham Trent) and Peter
Kitson (Dundee).

The aim of this conference is to focus a post-Saidian scrutiny upon the
cultural, political, commercial, and aesthetic dimensions of the synchronous
growth of Romanticism and Orientalism. The European Romantic imagination was
saturated with Orientalism, but it reflected persistent ambivalence
concerning the East, complicated in Britain by colonial anxiety and imperial
guilt. We shall consider how Western notions of cultural hegemony were
bolstered by imperial rhetoric and challenged by intercultural translation.


Proposals for 30 minute papers are invited.and should be sent to Dr Michael
J. Franklin, Department of English, University of Wales, Hugh Owen Building,
Aberystwyth SY23 3DY ( mjf at aber.ac.uk <mailto:mjf at aber.ac.uk>) by 15
December 2001.


--


Dr Michael J. Franklin,
Department of English,
University of Wales,
Aberystwyth,
Dyfed SY23 3DY.

Direct line: 01970 621578




From jl6 at SOAS.AC.UK  Thu Nov  8 13:05:55 2001
From: jl6 at SOAS.AC.UK (Julia Leslie)
Date: Thu, 08 Nov 01 13:05:55 +0000
Subject: Register of electronic texts/Jain texts
In-Reply-To: <44684873.1005168869@[10.0.0.140]>
Message-ID: <161227069905.23782.12856103748112502597.generated@prod2.harmonylists.io>

Dear all,

With reference to Jain texts, here are three useful sites which you
might wish to know about:

http://www.sendai-ct.ac.jp/~ousaka/EngH.html

http://www.sacred-texts.com/jai/
http://www.aditi.net/Jain/Sacred/SacredHome.htm

Julia Leslie



On 7 Nov 01, at 21:34, Birgit Kellner wrote:

> As this may be of general interest, a reply to the list -
>
> as Dr. Gruenendahl indicated, GRETIL is still under construction, so I am
> not taking obvious omissions from the classificational grid too seriously;
> yet, the fact that "Buddhism"/"Bauddha" and "Jainism"/"Jaina" are omitted
> as philosophical schools does strike me as rather odd. Surely, one would
> not want to leave aside the enormous philosophical output of both these
> traditions. I am not aware of any online Jaina philosophical treatises,
> but as for Buddhism, I would like to point to Ono Motoi's online texts of
> Dharmakirti:
> http://www.logos.tsukuba.ac.jp/~nagasaki/dharmakirti/e-text.html
>
> The page offers access to the entire PramANavArttikasvavRtti,
> PramANavArttika, NyAyabindu, Hetubindu, SambandhaparIkSA and VAdanyAya -
> no small undertaking! SantAnAntarasiddhi and PramANavinizcaya are "under
> construction".
>
> A question that always comes up in this context is whether the inclusion
> of texts should be based on the language in which they are transmitted or
> on the fact that they belong to an Indian cultural heritage irrespective
> of being available to us only in non-Indic languages, like Chinese or
> Tibetan. In the case of DharmakIrti, for instance, should one exclude a
> potential online Tibetan version of the PramANavinizcaya because it is in
> Tibetan, or should one include it because it is after all a work of an
> Indian philosopher and was *originally* written in an Indian language,
> even though this original version is now (largely) lost?
>
> Whichever solution is adopted, I wish GRETIL much success in its future
> efforts to keep track of all the diverse efforts to digitize e-texts; I
> had once embarked on a similar enterprise (on a much smaller scale), but
> gave up because it was too time-consuming too maintain.
>
> Best regards,
>
> Birgit Kellner
> Institute for South Asian, Tibetan and Buddhist Studies
> Vienna University
>
>
> >> Dear colleagues,
> >>
> >> please note that
> >>
> >> GRETIL,
> >> the Goettingen Register of Electronic Texts in Indian Languages,
> >>
> >> is now available on an experimental basis under:
> >> www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm
> >>
> >> GRETIL is intended as a cumulative register of the numerous download
> >> sites for electronic texts in Indian languages. It registers only
> >> e-texts that are freely available for scholarly purposes and can be
> >> employed for word search etc. in a standard word processing programme.
> >>
> >> The register is still under construction, and some links may not be
> >> functional at present.
> >>
> >> I sincerely hope that GRETIL is in accordance with the intentions of
> >> all those who have made the registered e-texts available through their
> >> unselfish efforts.
> >>
> >>
> >> R. Gruenendahl
> >>
> >>
> >>
> >>
> >> ********************************************************************
> >>
> >> Dr. Reinhold Gruenendahl
> >> Niedersaechsische Staats- und Universitaetsbibliothek
> >> Fachreferat sued- und suedostasiatische Philologien
> >> (Dept. of Indology)
> >> 37070 Goettingen
> >> Germany
> >> Tel (+49) (0)5 51 / 39 52 83
> >> Fax (+49) (0)5 51 / 39 23 61
> >> gruenen at mail.sub.uni-goettingen.de
> >>
> >>
> >>
> >> FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN:
> >> http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm
> >>
> >> In English:
> >> http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm
> >>
> >> *********************************************************************


Dr I J Leslie
Department of the Study of Religions
School of Oriental and African Studies
University of London
Thornhaugh Street
Russell Square
London WC1H 0XG
Tel: 020-7898-4774
Dept office: 020-7898-4760
Dept email: mh4 at soas.ac.uk




From GRUENEN at MAIL.SUB.UNI-GOETTINGEN.DE  Thu Nov  8 14:44:32 2001
From: GRUENEN at MAIL.SUB.UNI-GOETTINGEN.DE (GRUENENDAHL)
Date: Thu, 08 Nov 01 14:44:32 +0000
Subject: Register of electronic texts/Jain texts
Message-ID: <161227069907.23782.18155613390858183010.generated@prod2.harmonylists.io>

Julia Leslie kindly suggested three sites for Jaina texts.

Two of these, viz.,

http://www.sacred-texts.com/jai/
http://www.aditi.net/Jain/Sacred/SacredHome.htm

offer translations, but no electronic versions of texts in "Indian
Languages". That's why they cannot be registered in GRETIL.

The third,

> http://www.sendai-ct.ac.jp/~ousaka/EngH.html

is already registered in GRETIL.


More on this later.


Regards

R. Gruenendahl
********************************************************************

Dr. Reinhold Gruenendahl
Niedersaechsische Staats- und Universitaetsbibliothek
Fachreferat sued- und suedostasiatische Philologien
(Dept. of Indology)
37070 Goettingen
Germany
Tel (+49) (0)5 51 / 39 52 83
Fax (+49) (0)5 51 / 39 23 61
gruenen at mail.sub.uni-goettingen.de



FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm

In English:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm

*********************************************************************




From ghart at SOCRATES.BERKELEY.EDU  Fri Nov  9 04:32:44 2001
From: ghart at SOCRATES.BERKELEY.EDU (George Hart)
Date: Thu, 08 Nov 01 20:32:44 -0800
Subject: Notable website
In-Reply-To: <1936ABE3334@mail.sub.uni-goettingen.de>
Message-ID: <161227069911.23782.16379464263906188840.generated@prod2.harmonylists.io>

This isn't exactly heavy scholarship, but one of the most intriguing
things I've seen on the internet is http://www.eprarthana.com.  It
has virtual poojas (which you can try, though you may need a fast
internet connection), and you can actually have poojas performed at
various Indian temples by clicking on the pooja you want, at which
point your pooja is put in a "pooja cart," and you pay by credit card
when you sign out.  Then, one hopes, the pooja is performed at the
proper time.  Might be useful for teaching -- in any case, it's quite
ingenious, and the virtual poojas are quite well done.
--




From ucgadkw at UCL.AC.UK  Fri Nov  9 13:59:33 2001
From: ucgadkw at UCL.AC.UK (Dominik Wujastyk)
Date: Fri, 09 Nov 01 13:59:33 +0000
Subject: Leiden workshop announcement
Message-ID: <161227069913.23782.100943970887649408.generated@prod2.harmonylists.io>

---------- Forwarded message ----------
Date: Fri, 09 Nov 2001 01:03:57 -0800
From: Frits Staal <jfstaal at socrates.Berkeley.EDU>
**********************************************************


ASIAN CONTRIBUTIONS TO THE FORMATION OF MODERN SCIENCE:
The Emergence of Artificial Languages

Workshop on September 20-21, International Institute for Asian Studies,
Leiden, The Netherlands.

The history of ancient and medieval science can only be studied properly if
the Eurasian continent is treated as an undivided unit rather than a
collection of impermeable cognitive worlds. Some of the classical languages
of science (Chinese, Sanskrit, Greek, Arabic and Latin) were formalized,
but none were universal or formal enough to express abstract relationships
in a systematic manner. What was needed was a revolution in language, viz.,
the construction of formal languages that grew out of natural language,
artificial notations and practical devices. It is only in the 18th century
that Euler and others translated Newton's Latin into the language of
algebra, a greater revolution perhaps than the so-called European
scientific revolution. Many roots of that revolution in language lie in
Asia and the workshop focusses on these roots without excluding other Asian
contributions to the formation of modern science.

Featured speakers: Charles Burnett (London), Karine Chemla (Paris), Frits
Staal (Berkeley) and Michio Yano (Kyoto).
Chairs of sessions: Christoph Harbsmeier (Oslo) and Dominik Wujastyk (London).
Convener: Frits Staal (jfstaal at socrates.berkeley.edu).

For further information see
  http://www.iias.nl/iias/agenda/modernscience
or
  http://philosophy.berkeley.edu/staal
or contact:
  jstremmelaar at let.leidenuniv.nl




From jpo at UTS.CC.UTEXAS.EDU  Fri Nov  9 20:08:12 2001
From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle)
Date: Fri, 09 Nov 01 14:08:12 -0600
Subject: Sadas/Zadas
In-Reply-To: <Pine.SOL.4.33.0111091357240.13075-100000@socrates-a.ucl.ac.uk>
Message-ID: <161227069915.23782.5241044315553096022.generated@prod2.harmonylists.io>

Friends:

At Manu 8.241 we have the term zada or sada--meaning crop. Most of
the editions read sada; Jolly and Derrett read zada [with the
palatal]. Most of my manuscripts also read sada [except a few in
southern scripts]. I would like your expert opinion on the palatal
vs. the dental forms. If I follow my manuscripts, I would adopt the
dental, but it appears to be the wrong. Thanks.

Patrick




From acharyadiwakar at HOTMAIL.COM  Mon Nov 12 15:46:36 2001
From: acharyadiwakar at HOTMAIL.COM (diwakar acharya)
Date: Mon, 12 Nov 01 21:31:36 +0545
Subject: Sadas/Zadas
Message-ID: <161227069917.23782.10447597886970697297.generated@prod2.harmonylists.io>

Dear Prof. Olivelle,

I think even dental sada can be correct. "sada is derived from  "sadl.r
"saatane and sada is derived from .sadl.r vi"sara.nagatyavasaadane.su.
"saatana and avasaadana can mean similar something near "to harvest".

I hope, it may be useful to consult maadhaviiyadhaatuv.rtti.

With best regards,

Diwakar Acharya
Kathmandu

>From: Patrick Olivelle <jpo at UTS.CC.UTEXAS.EDU>
>Reply-To: Indology <INDOLOGY at LISTSERV.LIV.AC.UK>
>To: INDOLOGY at LISTSERV.LIV.AC.UK
>Subject: Sadas/Zadas
>Date: Fri, 9 Nov 2001 14:08:12 -0600
>
>Friends:
>
>At Manu 8.241 we have the term zada or sada--meaning crop. Most of
>the editions read sada; Jolly and Derrett read zada [with the
>palatal]. Most of my manuscripts also read sada [except a few in
>southern scripts]. I would like your expert opinion on the palatal
>vs. the dental forms. If I follow my manuscripts, I would adopt the
>dental, but it appears to be the wrong. Thanks.
>
>Patrick


_________________________________________________________________
Get your FREE download of MSN Explorer at http://explorer.msn.com/intl.asp




From ucgadkw at UCL.AC.UK  Mon Nov 12 22:37:14 2001
From: ucgadkw at UCL.AC.UK (Dominik Wujastyk)
Date: Mon, 12 Nov 01 22:37:14 +0000
Subject: Job advertisement (fwd)
Message-ID: <161227069918.23782.9057572838012510882.generated@prod2.harmonylists.io>

---------- Forwarded message ----------
Date: Mon, 12 Nov 2001 15:48:31 -0600
From: Gudrun Buhnemann <gbuhnema at facstaff.wisc.edu>
To: D.Wujastyk at ucl.ac.uk
Subject: Job advertisement

Dear Dominik,

Could you please distribute this advertisement on your email Indology
list? Thank you so much.

Best,

Gudrun Buhnemann


The University of Wisconsin-Madison, invites applications for a
tenure track position in Indic religions to begin August 26, 2002.

        Applicants' strengths should include the Hindu traditions,
although  area and time period of specialization is open.  We seek
applicants who will complement and expand existing departmental
interests, both in literature and religion (particularly Islam and
Buddhism) and also in the cultural history of West, Central, South,
and Southeast Asia as distinct but interacting regions.

        We are especially interested in applicants who are able to
cross disciplinary boundaries and connect the study of Indic
religions to literary studies and cultural studies. The ideal
candidate will cross geographical boundaries and have a working
knowledge of, or experience in, two areas of Asia. Candidates should
be willing to teach both introductory, undergraduate courses as well
as specialized graduate courses. Ph.D. required for appointment.

        Send letter of application, vita, statement of research &
teaching interests, representative publications, and arrange at least
three letters of recommendation, to:

Robert Bickner, Chair, Search Committee
Department of Languages and Cultures of Asia
1240 Van Hise Hall, 1220 Linden Drive, Madison, WI 53706-1557

Review of applications will begin on January 15th and continue until
the position is filled.  EOE/AA.   Unless confidentiality is
requested in writing, information regarding the applicants must be
released on request.  Finalists cannot be guaranteed confidentiality.
Women and minorities are encouraged to apply.




From athr at LOC.GOV  Tue Nov 13 19:23:51 2001
From: athr at LOC.GOV (Allen W Thrasher)
Date: Tue, 13 Nov 01 14:23:51 -0500
Subject: box for foundation deposit?
Message-ID: <161227069920.23782.15925461605636585612.generated@prod2.harmonylists.io>

A library patron is interested in a clay box he was shown in a private
collection in South Asia some years ago.  It was of clay, rectangular,
and was sealed by two bands of metal.  The owner cut the bands off and
in inside was divided into several rows latitudinally and longitudinally
of compartments.  In each was a small silver statuette of a deity and a
plate with an inscription in some script the patron did not know.  At
this remove of time the patron does not remember further details. The
owner said he had a dozen more similar ones.  Has anyone seen or heard
of anything like this?

Thanks,

Allen Thrasher



Allen W. Thrasher, Ph.D.

Senior Reference Librarian       101 Independence Ave., SE
Southern Asia Section               LJ-150
Asian Division                            Washington, DC 20540-4810
Library of Congress                     U.S.A.
tel. 202-707-3732                       fax 202-707-1724
Email: athr at loc.gov

The opinions expressed do not necessarily represent those of the
Library of Congress.




From utkragh at HUM.KU.DK  Wed Nov 14 15:38:30 2001
From: utkragh at HUM.KU.DK (Ulrich T. Kragh)
Date: Wed, 14 Nov 01 16:38:30 +0100
Subject: Identification of verse
Message-ID: <161227069922.23782.630451421562948015.generated@prod2.harmonylists.io>

Dear list-members,
I am trying to identify the following Sanskrit-verse. If it is familiar to
you, please help me to identify its possible source.


(transliteration according to the Harvard-Kyoto convention (cf.
http://www.uni-koeln.de/phil-fak/indologie/tamil/mwd_search.html):

UrNanAbha ivAMzUnAM candrakAnta ivAMbhasAm,
prarohANAm iva plakSaH sa hetuH sarvajanminAm.

V.V. Gokhale's translation of this verse reads:
"He is the source of whatever is incarnate, just as a spider is that of
threads, or the moon-stone that of the liquid (oozing from it), of the
fig-tree that of its descending shoots."

The verse is found in a number of Tibetan translations of Madhyamaka-texts,
which are not preserved in Sanskrit. Bhavaviveka (c. 6th century)quotes the
verse both in Prajnapradipa as well as in Tarkajvala. Candrakirti (c. 7th
century) (whom I am currently working on) quotes it in
Madhyamakavatarabhasya. In all these places, the verse is presented as being
related to the view that purusa is the cause of all. Later, Kamalashila
quotes the verse in Tattvasamgrahapanjika and it is from here that the above
Sanskrit-version comes.

There are some variants in the version of the verse quoted in Prajnapradipa
and Madhyamakavatara, where particularly the first pada seems to be
different. In Sastri's reconstruction of the Sanskrit, the verse reads: 

gozabdAnAM hi gaur hetuz candrakAnto 'mbhasAm iva,
prarohAnAm iva plakSaH sa hetuH sarvadehin?m.

(In Tibetan: ba ni ba sgra rnams kyi rgyu| |chu shel chu rnams kyi bzhin
dang| |blag sha yal ga rnams kyi ltar| |de ni lus can kun gyi rgyu||)

The first pada could perhaps also be reconstructed as "pa hi pazabdAnAm
hetuz"(?).

I imagine that the verse ultimately draws on Upanisadic material, e.g. BU
3.9.28, where the purusa is compared to a tree, etc.

Any hints are most welcome!

Sincerely,
Ulrich T. Kragh
University of Copenhagen
(currently in Hamburg).
e-mail: utkragh at hum.ku.dk




From GRUENEN at MAIL.SUB.UNI-GOETTINGEN.DE  Thu Nov 15 17:29:17 2001
From: GRUENEN at MAIL.SUB.UNI-GOETTINGEN.DE (GRUENENDAHL)
Date: Thu, 15 Nov 01 17:29:17 +0000
Subject: Notes on GRETIL
Message-ID: <161227069924.23782.16093043117565769175.generated@prod2.harmonylists.io>

Dear list members,

please note that the Goettingen Register of Electronic Texts in
Indian Languages (GRETIL) now registers c. 100 e-texts in
Tamil:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm#Tamil

This includes most e-texts of the "Project Madurai" provided in
TSCII (Tamil Script Code for Information Interchange) encoding.
The only alternative encoding I can presently offer for these
texts is CSX (Classical Sanskrit eXtended) because the earlier
version of Ronald E. Emmericks encoding ("REE"), the GRETIL default,
does not include diacritics for Dravidian languages.

As stated in my introduction, I had intended to confine GRETIL
to e-texts in encodings based on Latin script, at least for a start.
These encodings can be swapped with relative ease, once
"diacritics" have been determined. However, converting encodings
based on Indian scripts, especially for Dravidian languages, is an
entirely different matter, as a look at a random TSCII file will
show:
http://www.tamil.net/projectmadurai/pub/pm0009/tirmdr3.tsc

Now, in view of some comments I saw fit to get this problem out
of the way as soon as possible. Dravidists are called upon to
suggest further additions.

As stated in the introduction, GRETIL is "cumulative" and
"under construction" - this probably being a permanent state.
Basically, I follow the categories of the GRETIL index from top
to bottom. That's why some categories towards the end of the list
still look quite empty.

If you have any suggestions or additions, please let me know.

Thanks to Jean-Luc Chevillard, Harunaga Isaacson and Birgit Kellner
for their contributions.


Best regards

R. Gruenendahl


********************************************************************

Dr. Reinhold Gruenendahl
Niedersaechsische Staats- und Universitaetsbibliothek
Fachreferat sued- und suedostasiatische Philologien
(Dept. of Indology)
37070 Goettingen
Germany
Tel (+49) (0)5 51 / 39 52 83
Fax (+49) (0)5 51 / 39 23 61
gruenen at mail.sub.uni-goettingen.de



FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm

In English:
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm

*********************************************************************




From ucgadkw at UCL.AC.UK  Thu Nov 15 17:33:27 2001
From: ucgadkw at UCL.AC.UK (Dominik Wujastyk)
Date: Thu, 15 Nov 01 17:33:27 +0000
Subject: academic memorial service (fwd)
Message-ID: <161227069926.23782.10082387194063136559.generated@prod2.harmonylists.io>

---------- Forwarded message ----------
Date: Thu, 15 Nov 2001 14:41:31 +0100
From: Tanja Amini <amini at uni-hamburg.de>
To: emmerick at uni-hamburg.de
Subject: academic memorial service

Ladies and Gentlemen

We would like to invite you to the Academic Memorial Service in honour of
Prof. Dr. Ronald E. Emmerick, who died on the 31. August this year.

 Place:  Warburg-Haus, Heilwigstra?e 116, 20249 Hamburg
  Directions under <http://www.warburg?haus.hamburg.de/>

 Time: Friday the 14. December 2001, at 5 p.m.

Programme

1. Address by the Vicepresident of the University of Hamburg, Herr
Weidner
2. Address by the Dean of the Oriental Faculty, Prof. Dr. Manfred Pohl
3. Recitation
4. Lecture by Prof. Werner Sundermann (Berlin - BBAW Turfanforschung)
 Erinnerungen an Ron Emmerick
5. Music
6. Lecture by Prof. Mauro Maggi (University of Naples)
 Ronald E. Emmerick and the Siddhas?ra: Khotanese, Iranian and Oriental
Studies
7. Closing music

Wine will be served in the Foyer after the service.

We would be very pleased if you could attend, and would let us have your
reply by the
30. November.

In connection with this occasion we would like to produce a small
pamphlet of personal reminiscences by friends and colleagues in
appreciation of Ronald E. Emmerick. If you would like to share in this,
would you please let us have your contribution, also by the 30.
November.
Please present your text on a DinA4-page, script 12pt, line spacing 1 -
and if possible without diacritics and in rtf- or wpd-format.

Arbeitsbereich Iranistik
Universit?t Hamburg
Asien-Afrika-Institut
Rothenbaumchaussee 36
20148 Hamburg
Germany
Tel.: +49-(0)40-42838-3178 (Tanja Amini)
Fax: +49-(0)40-42838-5674
e-mail: iranistik at uni-hamburg.de




From ghezziem at TIN.IT  Thu Nov 15 20:06:31 2001
From: ghezziem at TIN.IT (Daniela Rossella)
Date: Thu, 15 Nov 01 21:06:31 +0100
Subject: thanks in advance
Message-ID: <161227069928.23782.828083749491325261.generated@prod2.harmonylists.io>

Maybe a Colleague owns this unavailable book?

Vimla Farooqi and Renu Chakravartty, Communism and Women, New Delhi:
Communist Party of India, 1973 (Communist Party publication no. 14, C92)

Many thanks,
Daniela

******************************************************************
Ph.D. Dr. Daniela Rossella
Piazza Buzzati, 5
43100 PARMA (Italy)
tel. & fax +39.0521.773854
cell. +39.338 3198904

ghezziem at tin.it

http://www.columbia.edu/cu/lweb/data/indiv/area/idsas/ROSSELLA,Daniela.htm

******************************************************************




From somadeva at LYCOS.COM  Tue Nov 20 16:08:11 2001
From: somadeva at LYCOS.COM (somadeva vasudeva)
Date: Tue, 20 Nov 01 08:08:11 -0800
Subject: NCC / Yoga in 6 a;ngas
Message-ID: <161227069938.23782.3633594762238224411.generated@prod2.harmonylists.io>

Groenbold's short survey (which is interested primarily in the
Kaalacakratantra's system of .sa.da"ngayoga) can be supplemented by reference to the early "saivasiddhaanta's systems of .sa.da"ngayoga. Many early "Saiva Tantras explicitly state that they teach .sa.da"ngayoga:


Rauravasuutrasa"ngraha  7.5, Wrihaspatitattva (Skt./old Javanese)  53:

pratyaahaaras tathaa  dhyaana.m praa.naayaamo .atha dhaara.naa /
tarka"s caiva samaadhi"s ca .sa.da"ngo yoga ucyate /;

Mata"ngapaarame"svara  yp 1.6, = B.rhatkaalottara  yp 1c-- 2b, =
"Sriika.n.thiiyasa.mhitaa 39--40 cited in Tak.sakavarta's
Nityaadisa.mgrahapaddhati fol.  7verso:

pratyaahaaras tathaa dhyaana.m praa.naayaama"s ca dhaara.naa /
tarka"s caiva samaadhi"s ca .sa.da"ngo yoga ucyate /;

Paraakhyatantra (ed. Goodall forthcoming)   14.10:

pratyaah.rtir   atha dhyaana.m praa.naayaama"s ca  dhaara.naa / tarka.h
samaadhir yogo .aya.m .sa.da"ngo .a"ngii svaya.m sthita.h /;

Ga.napatitattva (Skt./Old Javanese)  3:

pratyaahaaras tathaa  dhyaana.m praa.naayaamo .atha dhaara.nam /
tarkka"s caiva samaadhis tu .sa.da"ngam iti kathyate /;

Kira.natantra   58.2c-- 3b:

.sa.da"nga.h sa ca boddhavyas tasyaa"ngaani "s.r.nu.sva tat /
pratyaahaaras tathaa dhyaana.m praa.naayaamo .atha dhaara.naa (N;
dhaara.na.m S) / tarkka"s caiva (N; aasana.m ca S)  samaadhi"s ca
yogaa"ngaani tu .sa.d vidu.h (conj.  Sanderson;   #vidha.h N,   eva tu
S)

Other "Saiva Tantras teach .sa.da"ngayoga but do not tell us explicitly
that they do, e.g. Maaliniivijayottara 17, or
Svaayambhuvasuutrasa"ngraha 20.


Secondary literature  on "Saiva .sa.da"ngayoga is not  very reliable.
Patently wrong is Rastogi's claim (1979:58--63) that Jayaratha  has
adapted .sa.da"ngayoga from the Buddhist  Guhyasamaajatantra  which he
amazingly dates to the fourth century  ce. Reading a few early "Saiva
Tantras could have quickly dispelled the confusion. Perhaps based on
this is Dyczkowski's    (1992:396 note  147) assertion that: `Jayaratha
would have us believe that the limbs of Yoga  are, according to Kashmiri
"Saivism, only six (T.A.v., III, p. 102--3) namely,' ... [list of six
ancillaries]... `Abhinava himself, however, never talks of any such
scheme, nor do any other Kashmiri "Saiva authors (see Rastogi p.
58--60).  It seems, in fact that Jayaratha is here simply mistaken...'
etc. etc.


I doubt that the Maitraaya.niiya gives a very early or even original
account of .sa.da"ngayoga, rather it might be dericed form the
Paa~ncaraatra's early Jayaakhyasa.mhitaa  33.6--16b (early Paa~ncaraatra
too, taught .sa.da"ngayoga rather than a.s.taa"ngayoga). Van Buitenen
says of the Maitraaya.niiya  (1962:13): `... the sixth and seventh
prapaa.thakas appear to be full of inconsistencies and desultory
portions, which have been described as appendices, accretions, and, in
part at least, interpolations', and,   van Buitenen (1962:84--87).


Somadeva Vasudeva
Wolfson College
Oxford




From somadeva at LYCOS.COM  Tue Nov 20 16:11:48 2001
From: somadeva at LYCOS.COM (somadeva vasudeva)
Date: Tue, 20 Nov 01 08:11:48 -0800
Subject: NCC / Yoga in 6 a;ngas
Message-ID: <161227069941.23782.10046513816118615494.generated@prod2.harmonylists.io>

Groenbold's short survey (which is interested primarily in the
Kaalacakratantra's system of .sa.da"ngayoga) can be supplemented by reference to the early "saivasiddhaanta's systems of .sa.da"ngayoga. Many early "Saiva Tantras explicitly state that they teach .sa.da"ngayoga:


Rauravasuutrasa"ngraha  7.5, Wrihaspatitattva (Skt./old Javanese)  53:

pratyaahaaras tathaa  dhyaana.m praa.naayaamo .atha dhaara.naa /
tarka"s caiva samaadhi"s ca .sa.da"ngo yoga ucyate /;

Mata"ngapaarame"svara  yp 1.6, = B.rhatkaalottara  yp 1c-- 2b, =
"Sriika.n.thiiyasa.mhitaa 39--40 cited in Tak.sakavarta's
Nityaadisa.mgrahapaddhati fol.  7verso:

pratyaahaaras tathaa dhyaana.m praa.naayaama"s ca dhaara.naa /
tarka"s caiva samaadhi"s ca .sa.da"ngo yoga ucyate /;

Paraakhyatantra (ed. Goodall forthcoming)   14.10:

pratyaah.rtir   atha dhyaana.m praa.naayaama"s ca  dhaara.naa / tarka.h
samaadhir yogo .aya.m .sa.da"ngo .a"ngii svaya.m sthita.h /;

Ga.napatitattva (Skt./Old Javanese)  3:

pratyaahaaras tathaa  dhyaana.m praa.naayaamo .atha dhaara.nam /
tarkka"s caiva samaadhis tu .sa.da"ngam iti kathyate /;

Kira.natantra   58.2c-- 3b:

.sa.da"nga.h sa ca boddhavyas tasyaa"ngaani "s.r.nu.sva tat /
pratyaahaaras tathaa dhyaana.m praa.naayaamo .atha dhaara.naa (N;
dhaara.na.m S) / tarkka"s caiva (N; aasana.m ca S)  samaadhi"s ca
yogaa"ngaani tu .sa.d vidu.h (conj.  Sanderson;   #vidha.h N,   eva tu
S)

Other "Saiva Tantras teach .sa.da"ngayoga but do not tell us explicitly
that they do, e.g. Maaliniivijayottara 17, or
Svaayambhuvasuutrasa"ngraha 20.


Secondary literature  on "Saiva .sa.da"ngayoga is not  very reliable.
Patently wrong is Rastogi's claim (1979:58--63) that Jayaratha  has
adapted .sa.da"ngayoga from the Buddhist  Guhyasamaajatantra  which he
amazingly dates to the fourth century  ce. Reading a few early "Saiva
Tantras could have quickly dispelled the confusion. Perhaps based on
this is Dyczkowski's    (1992:396 note  147) assertion that: `Jayaratha
would have us believe that the limbs of Yoga  are, according to Kashmiri
"Saivism, only six (T.A.v., III, p. 102--3) namely,' ... [list of six
ancillaries]... `Abhinava himself, however, never talks of any such
scheme, nor do any other Kashmiri "Saiva authors (see Rastogi p.
58--60).  It seems, in fact that Jayaratha is here simply mistaken...'
etc. etc.


I doubt that the Maitraaya.niiya gives a very early or even original
account of .sa.da"ngayoga, rather it might be derived from the
Paa~ncaraatra's early Jayaakhyasa.mhitaa  33.6--16b (early Paa~ncaraatra
too, taught .sa.da"ngayoga rather than a.s.taa"ngayoga). Van Buitenen
says of the Maitraaya.niiya  (1962:13): `... the sixth and seventh
prapaa.thakas appear to be full of inconsistencies and desultory
portions, which have been described as appendices, accretions, and, in
part at least, interpolations', and,   van Buitenen (1962:84--87).


Somadeva Vasudeva
Wolfson College
Oxford




From J.L.Brockington at ED.AC.UK  Tue Nov 20 09:18:01 2001
From: J.L.Brockington at ED.AC.UK (John Brockington)
Date: Tue, 20 Nov 01 09:18:01 +0000
Subject: ManusmRti website
Message-ID: <161227069930.23782.15421437309694102406.generated@prod2.harmonylists.io>

A posting below from McComas Taylor, forwarded through me because he has had
problems posting direct.

John Brockington


Professor J. L. Brockington
Secretary General, International Association of Sanskrit Studies

Sanskrit, School of Asian Studies
7 Buccleuch Place
Edinburgh   EH8 9LW        U.K.

tel:  +131 650 4174
fax: +131 651 1258


************

New "Laws of Manu" Website

Dear Friends

I have established a new 'Laws of Manu' website with the following
materials:

A bilingual Devanagari-English text with  the Sanskrit text of  M.YANO and
Y.IKARI
which is based on 'ManusmRti with the Sanskrit Commentary
Manvartha-Muktaavalii of Kulluuka
BhaTTa', ed. J.L.Shastri (1983) and 'The Laws of Manu' translated by George
B?hler (Sacred Books of the East, Volume 25). The text is in both PDF and
Word format.

The devanagari text alone

The English text alone.

Please visit the site at

http://members.ozemail.com.au/~mooncharts/manu/index.html

Yours

McComas

*********




From vielle at ORI.UCL.AC.BE  Tue Nov 20 09:24:43 2001
From: vielle at ORI.UCL.AC.BE (Vielle Christophe)
Date: Tue, 20 Nov 01 10:24:43 +0100
Subject: NCC / Yoga in 6 a;ngas
Message-ID: <161227069932.23782.18179849451956781868.generated@prod2.harmonylists.io>

I just heard from a friend in Madras that the vol. 15 of the NCC (of which
he was able to see a first draft) is at the stage of the final revision of
the proofs and will be thus soon published.

A reference to a "yoga in 6 a;ngas" (beginning regularly with yama) occurs
twice in a purANic text I am studying, in a portion dealing with vedAnta.

        "yamAdiyogadharmA;ngaSaTka"
        "saSaTa;ngena yogena"

I knew the classical 8 a;ngas. Is someone aware of such a number of a;ngas
in some (early?) doctrine of yoga (j?Anayoga?)?

Dr. Christophe Vielle
Centre d'Etudes de l'Inde et de l'Asie du Sud
Institut orientaliste
Place Blaise Pascal 1
B - 1348 Louvain-la-Neuve
BELGIUM
Tel. +32-(0)10-47 49 54 (office)/ -(0)2-640 62 66 (home)
E-mail: vielle at ori.ucl.ac.be




From Marion.Rastelli at OEAW.AC.AT  Tue Nov 20 10:22:29 2001
From: Marion.Rastelli at OEAW.AC.AT (Marion Rastelli)
Date: Tue, 20 Nov 01 11:22:29 +0100
Subject: NCC / Yoga in 6 a;ngas
Message-ID: <161227069934.23782.12647693834711774269.generated@prod2.harmonylists.io>

The following may be useful for you:
G?nter Gr?nbold, Materialien zur Geschichte des Sadanga-Yoga. I. Der
Sadanga-Yoga im Hinduismus. Indo-Iranian Journal 25 (1983), 181-190.

Marion Rastelli
Institute for the Cultural and Intellectual History of Asia
Austrian Academy of Sciences

Vielle Christophe wrote:

> I just heard from a friend in Madras that the vol. 15 of the NCC (of which
> he was able to see a first draft) is at the stage of the final revision of
> the proofs and will be thus soon published.
>
> A reference to a "yoga in 6 a;ngas" (beginning regularly with yama) occurs
> twice in a purANic text I am studying, in a portion dealing with vedAnta.
>
>         "yamAdiyogadharmA;ngaSaTka"
>         "saSaTa;ngena yogena"
>
> I knew the classical 8 a;ngas. Is someone aware of such a number of a;ngas
> in some (early?) doctrine of yoga (j?Anayoga?)?
>
> Dr. Christophe Vielle
> Centre d'Etudes de l'Inde et de l'Asie du Sud
> Institut orientaliste
> Place Blaise Pascal 1
> B - 1348 Louvain-la-Neuve
> BELGIUM
> Tel. +32-(0)10-47 49 54 (office)/ -(0)2-640 62 66 (home)
> E-mail: vielle at ori.ucl.ac.be




From Martin.Gansten at TEOL.LU.SE  Tue Nov 20 11:26:29 2001
From: Martin.Gansten at TEOL.LU.SE (Martin Gansten)
Date: Tue, 20 Nov 01 12:26:29 +0100
Subject: NCC / Yoga in 6 a;ngas
In-Reply-To: <3BFA2EE5.686BAC57@oeaw.ac.at>
Message-ID: <161227069936.23782.4297024941359855659.generated@prod2.harmonylists.io>

Gr?nbold's study is sure to have covered this, but: the Maitri (Maitrayani)
Up. 6.18 lists the six angas of yoga as pranayama, pratyahara, dhyana,
dharana, tarka, and samadhi.

Regards,
Martin Gansten




From kharimot at SAS.UPENN.EDU  Tue Nov 20 22:30:05 2001
From: kharimot at SAS.UPENN.EDU (Kengo Harimoto)
Date: Tue, 20 Nov 01 23:30:05 +0100
Subject: NCC / Yoga in 6 a;ngas
In-Reply-To: <HKHEJMIDKDBNGAAA@mailcity.com>
Message-ID: <161227069943.23782.10988229175963563803.generated@prod2.harmonylists.io>

In addition to already pointed out material...

The controversial (in terms of authorship) commentary on the
Yogabhaa.sya, the Vivara.na says other yoga"saastras have 6
a"ngas: (1952 ed. p.211, ll. 17--19)

    nanu ca yoga"saastraantare.sv aasanaadiiny eva .sa.d a"ngaani|
    tad yathaa ````.sa.da"ngo yoga ucyate'''' ityaadi|
    ki.m ca saak.saad aasanaadiiny eva samaadher upakurvanti na
    yamaniyamau||

Nyaayasuutra 4.2.46 and the Bhaa.sya on it may also be interesting in
that it separates yama and niyama from yoga (or yoga"saastra).
According to the NBh, yoga"saastra consists of tapas, pratyaahaara,
dhyaana, dhaaranaa, and yogaacaaravidhi.

NS~4.2.46: tadartha.m
    yamaniyamaabhyaasaat sa.mskaaro yogaac
    caadhyaatmavidhyupaayai.h}.

NBh~4.2.26:  tasyaapavargasyaadhigamaaya yamaniyamaabhyaam aatmasa.mskaara.h|
    yama.h samaanam aa"srami.naa.m dharmasaadhanam, niyamas tu
    vi"si.s.tam| aatmasa.mskaara.h punar adharmahaana.m dharmopacaya"s
    ca| yoga"saastraac caadhyaatmavidhi.h pratipattavya.h| sa punas
    tapa.h praa.naayaama.h pratyaahaaro dhyaana.m dhaara.neti|
    indriyavi.saye.su prasa.mkhyaanaabhyaaso
    raagadve.saprahaa.naartha.h| upaayas tu yogaacaaravidhaanam
    iti

In consistent with these and other accounts on the 6 a"nga yoga, the
first reference Vielle Christophe quotes (those two fragments are not
conntinuous, are they?) seems to refer to ``yoga dharmas---yama,
etc.---and 6 a"ngas''.  But honestly, it is hard to tell without
knowing how the word ends.

I've never seen 6 a"nga yoga that includes yama and niyama as a"ngas.

--
kengo




From vielle at ORI.UCL.AC.BE  Wed Nov 21 09:05:26 2001
From: vielle at ORI.UCL.AC.BE (Vielle Christophe)
Date: Wed, 21 Nov 01 10:05:26 +0100
Subject: Yoga in 6 a;ngas
In-Reply-To: <20011120233005N.kharimot@sas.upenn.edu>
Message-ID: <161227069945.23782.9681541952423753944.generated@prod2.harmonylists.io>

Kengo wrote:

>In consistent with these and other accounts on the 6 a"nga yoga, the
>first reference Vielle Christophe quotes (those two fragments are not
>conntinuous, are they?) seems to refer to ``yoga dharmas---yama,
>etc.---and 6 a"ngas''.  But honestly, it is hard to tell without
>knowing how the word ends.
>
>I've never seen 6 a"nga yoga that includes yama and niyama as a"ngas.

Here are the two zlokas, from an unpublished PurANic text (VaiSNava without
being sectarian, viz. "smArta", dated from arround the sixth century A.D.)
I am preparing a critical edition with a little team of scholars in
Louvain-la-Neuve (cf. C. Vielle, "An Introduction to the JaiminIyasaMhitA
of the BrahmaNDapurANa", in M. Brockington ed., Stages and Transitions:
temporal and historical frameworks in epic and purANic literature.
Proceedings of the Second DICSEP, Zagreb, 2001, in press), in a speculative
portion (studied by Sandra Smets for a Ph.D) dealing with VedAnta
(including also long discussion about embryology and cosmology), and within
that portion, in the last, soteriological, chapter (51), which begins by
enumerating the qualities for mokSa.

Zl. 1:  AcAryopAsanaM yogaH ZAstranaipuNyam eva ca
        yamAdiyogadharmAGgaSaTkasaMparivartanam

Zl. 20: vizuddhena svadharmeNa tattvajJAnabalena ca
        saSaDaGgena yogena vairAgyeNa balIyasA

Dr. Christophe Vielle
Centre d'Etudes de l'Inde et de l'Asie du Sud
Institut orientaliste
Place Blaise Pascal 1
B - 1348 Louvain-la-Neuve
BELGIUM
Tel. +32-(0)10-47 49 54 (office)/ -(0)2-640 62 66 (home)
E-mail: vielle at ori.ucl.ac.be




From ucgadkw at UCL.AC.UK  Thu Nov 22 18:54:37 2001
From: ucgadkw at UCL.AC.UK (Dominik Wujastyk)
Date: Thu, 22 Nov 01 18:54:37 +0000
Subject: Liverpool Listserv email delivery delays this weekend (fwd)
Message-ID: <161227069947.23782.12677699952961991159.generated@prod2.harmonylists.io>

---------- Forwarded message ----------

Please note there will be major disruption this weekend.

[...]

The Liverpool listserv service is being migrated to a more powerful
server over this next weekend.

This means that any email sent to Liverpool lists between 5pm on Friday
23rd November and 9am on Monday 26th November will not be delivered
until after 9am on Monday 26th. No list email will be lost.

During this time archives of lists will be unavailable and list owners
will not be able to administer their lists.

Please note that, after 9am on Monday 26th November, the URL that
provides access to archives and list management via the web will change
to:

http://listserv.liv.ac.uk/cgi-bin/wa

(note case and no trailing ".EXE"

Please update your bookmarks/favourites accordingly.

Please report any problems to

        list.admin at liverpool.ac.uk

--
Alan Thew                                       alan.thew at liverpool.ac.uk
Computing Services,University of Liverpool      Fax: +44 151 794-4442




From witzel at FAS.HARVARD.EDU  Tue Nov 27 04:03:37 2001
From: witzel at FAS.HARVARD.EDU (Michael Witzel)
Date: Mon, 26 Nov 01 23:03:37 -0500
Subject: Sanskrit news fom Delhi is back
Message-ID: <161227069949.23782.1743370994139512709.generated@prod2.harmonylists.io>

Finally, the daily Sanskrit news from Delhi is available again, if only via
some Skt. enthusiasts:
http://sanskrit.gde.to/sanskritnews.html

The offical website of Allindia Radio, Delhi
(http://216.167.121.184/cgi-bin/air_live.cgi ) has been out of service for
many months now, and it had bad (medium wave) audio quality anyhow.

The new web site (below) is better, though not of FM quality either (higher
frequencies are missing, slight static).

Radio Nepal's Skt. program, the only other Skt. news I know of next to
Deutsche Welle, Cologne, http://www.dwelle.de/sanskrit/ , was available on
the web only via HBC   http://www.hbc.com.np/home/   this June.
(R.Nepal  normally only broadcasts the news in Nepali and English,
http://www.catmando.com/radionepal/   and via HBC also in Newari, Maithili
and Tamang).


Enjoy! MW

-------------------------------------
FORWARDED:
Date: Mon, 26 Nov 2001 17:50:50 -0700
From: Sai <sai at cs.utah.edu>
Subject: All India Radio sanskrit news available daily in realaudio
- ----- Forwarded message from Nandakishor Abhyankar
<sanskrit1 at hotmail.com> -----
> Please listen to Sanskrit audio news from All India Radio at
> http://sanskrit.gde.to/sanskritnews.html or click on News on front end.
> Dilip Damle from New Delhi has been copying, converting, transferring,
> uploading the real audio files on daily basis.  Please pass on the
> information to others.  If there are not too many regular listeners I do
> not want to burden Dilip with this daily activity.
========================================================
Michael Witzel
Department of Sanskrit & Indian Studies, Harvard University
2 Divinity Avenue, Cambridge MA 02138, USA

ph. 1- 617-496 2990 (also messages)
home page:  http://www.people.fas.harvard.edu/~witzel/mwpage.htm




From ghart at SOCRATES.BERKELEY.EDU  Tue Nov 27 20:18:55 2001
From: ghart at SOCRATES.BERKELEY.EDU (George Hart)
Date: Tue, 27 Nov 01 12:18:55 -0800
Subject: "Saantideva's literary ability
In-Reply-To: <20011128083313.A14104@student.canterbury.ac.nz>
Message-ID: <161227069955.23782.1422739698191883208.generated@prod2.harmonylists.io>

It is conventional for Tamil works to begin with an avai aTakkam -- humility
before the court (avai < sabhaa).  The greatest such poem ever written --
even better in my opinion than Kalidasa's great stanza (kva
suuryaprabhavo....) is at the beginning of the Kamparamayanam (12th
century), in which the poet compares himself, about to tell the story of
Rama, to a cat that is delusional enough to think it can lick up the great
ocean of milk.  One can surmise that the purpose of this was to avoid the
evil eye.  The exact opposite is found in the beginning of the
Rasagangadhara, where Jagannatha praises himself extravagantly.  I remember
remarking on that to my Sanskrit teacher, Seshadrinathan, who merely
replied, "sthaane."  G. Hart

On 11/27/01 11:33 AM, "Richard B Mahoney" <RBM49 at STUDENT.CANTERBURY.AC.NZ>
wrote:

> Dear All,
>
> I am cross posting this request to both Indology and H-Buddhism. To
> those who receive it twice my apologies.
>
> I am trying to track down secondary literature on what seems to be a
> form of literary affectation at the start of "Saantideva's
> Bodhicaryaavataara and "Sik.saasamuccaya.
>
> At BCA I:2ab (Minayeff's ed.) and "SS p. 1 ln. 11 (Bendall's ed.) a
> similar half verse occurs :
>
> na hi ki.mcid apuurvam atra vaacya.m na ca
> sa.mgranthanakau"sala.m mamaasti | (Minayeff)
>
> Surely such an opening is formulaic? Do readers know of any secondary
> literature -- Indological or Buddhological -- on this subject?
>
> Thank you in advance for any help you can give.
>
>
> Many regards,
>
> Richard Mahoney
>
>
>
> --
> +----------------------- Richard Mahoney -----------------------+
> | 78 Jeffreys Rd                                 +64-3-351-5831 |
> | Christchurch                                      New Zealand |
> +--------------[mailto:rbm49 at it.canterbury.ac.nz]---------------+
>




From mmdesh at UMICH.EDU  Tue Nov 27 19:49:54 2001
From: mmdesh at UMICH.EDU (Madhav M. Deshpande)
Date: Tue, 27 Nov 01 14:49:54 -0500
Subject: "Saantideva's literary ability
In-Reply-To: <20011128083313.A14104@student.canterbury.ac.nz>
Message-ID: <161227069953.23782.8957436687887710520.generated@prod2.harmonylists.io>

There are similar self-demoting verses at the beginning to Kaalidaasa's
Raghuvamza (cf. kva suuryaprabhavo vamza.h kva caalpavi.sayaa mati.h /
titiir.sur dustaram mohaad u.dupenaasmi saagaram//) and Tulasidaasa's
 Raamacaritamaanasa, and many other works one can cite.


Madhav Deshpande

--On Wednesday, November 28, 2001, 8:33 AM +1300 Richard B Mahoney
<RBM49 at STUDENT.CANTERBURY.AC.NZ> wrote:

> Dear All,
>
> I am cross posting this request to both Indology and H-Buddhism. To
> those who receive it twice my apologies.
>
> I am trying to track down secondary literature on what seems to be a
> form of literary affectation at the start of "Saantideva's
> Bodhicaryaavataara and "Sik.saasamuccaya.
>
> At BCA I:2ab (Minayeff's ed.) and "SS p. 1 ln. 11 (Bendall's ed.) a
> similar half verse occurs :
>
>  na hi ki.mcid apuurvam atra vaacya.m na ca
>   sa.mgranthanakau"sala.m mamaasti | (Minayeff)
>
> Surely such an opening is formulaic? Do readers know of any secondary
> literature -- Indological or Buddhological -- on this subject?
>
> Thank you in advance for any help you can give.
>
>
> Many regards,
>
>  Richard Mahoney
>
>
>
> --
> +----------------------- Richard Mahoney -----------------------+
> | 78 Jeffreys Rd                                 +64-3-351-5831 |
> | Christchurch                                      New Zealand |
> +--------------[mailto:rbm49 at it.canterbury.ac.nz]---------------+



***************************************************************
Madhav M. Deshpande
Professor of Sanskrit and Linguistics
Department of Asian Languages and Cultures
3070 Frieze Building
The University of Michigan
Ann Arbor, Michigan 48109-1285, USA
***************************************************************




From tccahill at LOYNO.EDU  Tue Nov 27 21:09:48 2001
From: tccahill at LOYNO.EDU (Timothy C. Cahill)
Date: Tue, 27 Nov 01 15:09:48 -0600
Subject: "Saantideva's literary ability
In-Reply-To: <B829352F.17AF%ghart@socrates.berkeley.edu>
Message-ID: <161227069957.23782.17672599919830719784.generated@prod2.harmonylists.io>

On Tue, 27 Nov 2001, George Hart wrote:

>    The exact opposite is found in the beginning of the
> Rasagangadhara, where Jagannatha praises himself extravagantly.  I remember
> remarking on that to my Sanskrit teacher, Seshadrinathan, who merely
> replied, "sthaane."  G. Hart

Sri Seshadrinathan's reply was quite appropriate --and very much
reprentative of the high esteem in which scholars hold Jagannatha's poems
and analytical skills.  As someone once said of Muhammad Ali (the boxer):
it ain't boasting when you back it up!  I should point out to members of
the list who are unfamiliar with the *Rasagangadhara* that its first verse
is a *very* beautiful invocation to Krishna.  It runs:

smRtaapi taruNaatapaM karuNayaa harantii nRNaaM
abhanguratanutviSaaM valayitaa zatair vidyutaam/

kalindagirinandinii taTasuradramaalambinii
madiiyamaticumbinii bhavatu ka'pi kadambinii //

The verse has no hint of self promotion.  A *very* sensitive critic might
actually use this verse (last line) to exemplify the "self-demoting" trope
under discussion: the indescribably beautiful form of Krishna is invoked
to touch Jagannatha's heart/mind, thus making all else possible.

   The verse to which Prof. Hart refers occurs as the sixth in this
opening series. It follows a beautifully crafted poem in which Jagannatha
pays homage to his father (a "Mahaguru"), and his teachers. It is curious
how often this latter, descriptive poem is taken to represent Jagannatha's
character while the earlier verses are forgotten.

best,
Tim Cahill




From mkapstei at MIDWAY.UCHICAGO.EDU  Tue Nov 27 21:46:37 2001
From: mkapstei at MIDWAY.UCHICAGO.EDU (Matthew Kapstein)
Date: Tue, 27 Nov 01 15:46:37 -0600
Subject: "Saantideva's literary ability
In-Reply-To: <Pine.A41.4.40.0111271441230.64870-100000@spemail.loyno.edu>
Message-ID: <161227069959.23782.5647056074841145215.generated@prod2.harmonylists.io>

Tibetan exegesis considers this to be a fixed type of
humilific -- kheng ba skyungs pa in Tibetan -- that is,
with the mangalasloka, guruvandana, etc., one of the
standard rhetorical devices used to open a Buddhist sastra.
Cf. the opening to Kamalasila's Tattvasangrahapanjika.
Sa-skya Pandita discusses all this in great detail in
theopening of his Mkhas pa la 'jug pa, and is followed
by most later Tibetan commentators. His source may be
Vasubandhu's Vyakhyayukti, though certainly he was
familiar with a wide range of works -- Buddhist and
non-Buddhist -- on Sanskrit rhetoric.
MK




From jkirk at MICRON.NET  Tue Nov 27 23:10:30 2001
From: jkirk at MICRON.NET (jkirk)
Date: Tue, 27 Nov 01 16:10:30 -0700
Subject: The evil eye in Skt literature?
Message-ID: <161227069962.23782.2780389052142377084.generated@prod2.harmonylists.io>

Dear Prof Hart,

Since you mentioned the evil eye,  I write to ask you about its
terminological provenance in Sanskrit  literature because it would be so
helpful for my work to have some explicit references (I'm an anthropologist
specializing in south Asia studies but not a Sanskritist.) . If this inquiry
threatens to be bothersome, please don't mind and just tell me.  But I am oh
so curious--

Good wishes
Joanna Kirkpatrick
=============================================================


----- Original Message -----
From: "George Hart" <ghart at SOCRATES.BERKELEY.EDU>
To: <INDOLOGY at liverpool.ac.uk>
Sent: Tuesday, November 27, 2001 1:18 PM
Subject: Re: "Saantideva's literary ability


> It is conventional for Tamil works to begin with an avai aTakkam --
humility
> before the court (avai < sabhaa).  The greatest such poem ever written --
> even better in my opinion than Kalidasa's great stanza (kva
> suuryaprabhavo....) is at the beginning of the Kamparamayanam (12th
> century), in which the poet compares himself, about to tell the story of
> Rama, to a cat that is delusional enough to think it can lick up the great
> ocean of milk.  One can surmise that the purpose of this was to avoid the
> evil eye.  The exact opposite is found in the beginning of the
> Rasagangadhara, where Jagannatha praises himself extravagantly.  I
remember
> remarking on that to my Sanskrit teacher, Seshadrinathan, who merely
> replied, "sthaane."  G. Hart
>
> On 11/27/01 11:33 AM, "Richard B Mahoney" <RBM49 at STUDENT.CANTERBURY.AC.NZ>
> wrote:
>
> > Dear All,
> >
> > I am cross posting this request to both Indology and H-Buddhism. To
> > those who receive it twice my apologies.
> >
> > I am trying to track down secondary literature on what seems to be a
> > form of literary affectation at the start of "Saantideva's
> > Bodhicaryaavataara and "Sik.saasamuccaya.
> >
> > At BCA I:2ab (Minayeff's ed.) and "SS p. 1 ln. 11 (Bendall's ed.) a
> > similar half verse occurs :
> >
> > na hi ki.mcid apuurvam atra vaacya.m na ca
> > sa.mgranthanakau"sala.m mamaasti | (Minayeff)
> >
> > Surely such an opening is formulaic? Do readers know of any secondary
> > literature -- Indological or Buddhological -- on this subject?
> >
> > Thank you in advance for any help you can give.
> >
> >
> > Many regards,
> >
> > Richard Mahoney
> >
> >
> >
> > --
> > +----------------------- Richard Mahoney -----------------------+
> > | 78 Jeffreys Rd                                 +64-3-351-5831 |
> > | Christchurch                                      New Zealand |
> > +--------------[mailto:rbm49 at it.canterbury.ac.nz]---------------+
> >
>




From ghart at SOCRATES.BERKELEY.EDU  Wed Nov 28 00:44:38 2001
From: ghart at SOCRATES.BERKELEY.EDU (George Hart)
Date: Tue, 27 Nov 01 16:44:38 -0800
Subject: The evil eye in Skt literature?
In-Reply-To: <002001c17798$b5e9d760$2930cece@JKIRK>
Message-ID: <161227069964.23782.7785884321997029843.generated@prod2.harmonylists.io>

Good question.  In Tamil, the Skt. Borrowing tiruSTi (< dRSTi) is used for
evil eye.  Put the evil eye is usually kaN vai -- literally putting the eye
(both Dravidian words).  But getting rid of the evil eye is tiruSTi kaZi
(kaZi means to remove).  Apte does not give "evil eye" as a meaning for
tiruSTi, but since belief in the evil eye is universal in India (and the
Mediterranean and elsewhere), there must be some Sanskrit word for it -- I'm
not sure what it is.  Perhaps someone else can help.  I'm sure there must be
many Sanskrit treatises on the evil eye.  When all else fails, look in Kane.
GH.

On 11/27/01 3:10 PM, "jkirk" <jkirk at MICRON.NET> wrote:

> Dear Prof Hart,
>
> Since you mentioned the evil eye,  I write to ask you about its
> terminological provenance in Sanskrit  literature because it would be so
> helpful for my work to have some explicit references (I'm an anthropologist
> specializing in south Asia studies but not a Sanskritist.) . If this inquiry
> threatens to be bothersome, please don't mind and just tell me.  But I am oh
> so curious--
>
> Good wishes
> Joanna Kirkpatrick
> =============================================================




From jkirk at MICRON.NET  Wed Nov 28 15:06:39 2001
From: jkirk at MICRON.NET (jkirk)
Date: Wed, 28 Nov 01 08:06:39 -0700
Subject: The evil eye in Skt literature?
Message-ID: <161227069978.23782.8552757410505774744.generated@prod2.harmonylists.io>

Thanks for these references and Hindi term which I do know--I'm acquainted
with Dundes's book but not the others--been a while.

I just wanted what was/is available in Sanskrit literary reference and
terminology, so kuDRSTi(ta) is a start.  To pursue this line a bit futher,
is there any situation where the glance of a deity (or divien being, even a
demon)  is said to zap one in the same way?  (As I understand it the concept
darshan applies to the devotee viewer or gazer although it's a reciprocal
gaze between deity and devotee--(i.e. the deity does not "take darshan" of
the devotee); so this aspect is not what I'm looking for--I'm looking for
the opposite, i.e. wondering if it exists--a daemonic gaze perhaps?
JK
=====================
----- Original Message -----
From: "Axel Michaels" <axel.michaels at URZ.UNI-HEIDELBERG.DE>
To: <INDOLOGY at liverpool.ac.uk>
Sent: Wednesday, November 28, 2001 12:47 AM
Subject: Re: The evil eye in Skt literature?


The Skt. term for evil eye often is kudRSTi(ta), Hindi najar etc.. For
references
see:
Cl. Maloney: "Don?t say ?pretty baby?let you zap it with your eye: the evil
eye in
South Asia", in: id. (ed.) The Evil Eye. Columbia 1976, 102-149.
D.F. Pocock: "The evil eye", in: T.N. Madan (ed.) Religion in India New
Delhi
1991, 50-62 (orig. 1973, also in Dundes, see below, 201-210)
A.S. Woodburne: "The evil eye in South Indian Folklore", in: A. Dundes
(ed.), The
Evil Eye: A Case book, Madison 1981, 55-65.

Best AM

George Hart wrote:

> Good question.  In Tamil, the Skt. Borrowing tiruSTi (< dRSTi) is used for
> evil eye.  Put the evil eye is usually kaN vai -- literally putting the
eye
> (both Dravidian words).  But getting rid of the evil eye is tiruSTi kaZi
> (kaZi means to remove).  Apte does not give "evil eye" as a meaning for
> tiruSTi, but since belief in the evil eye is universal in India (and the
> Mediterranean and elsewhere), there must be some Sanskrit word for it --
I'm
> not sure what it is.  Perhaps someone else can help.  I'm sure there must
be
> many Sanskrit treatises on the evil eye.  When all else fails, look in
Kane.
> GH.
>
> On 11/27/01 3:10 PM, "jkirk" <jkirk at MICRON.NET> wrote:
>
> > Dear Prof Hart,
> >
> > Since you mentioned the evil eye,  I write to ask you about its
> > terminological provenance in Sanskrit  literature because it would be so
> > helpful for my work to have some explicit references (I'm an
anthropologist
> > specializing in south Asia studies but not a Sanskritist.) . If this
inquiry
> > threatens to be bothersome, please don't mind and just tell me.  But I
am oh
> > so curious--
> >
> > Good wishes
> > Joanna Kirkpatrick
> > =============================================================




From RBM49 at STUDENT.CANTERBURY.AC.NZ  Tue Nov 27 19:33:13 2001
From: RBM49 at STUDENT.CANTERBURY.AC.NZ (Richard B Mahoney)
Date: Wed, 28 Nov 01 08:33:13 +1300
Subject: "Saantideva's literary ability
Message-ID: <161227069951.23782.1284259835779426531.generated@prod2.harmonylists.io>

Dear All,

I am cross posting this request to both Indology and H-Buddhism. To
those who receive it twice my apologies.

I am trying to track down secondary literature on what seems to be a
form of literary affectation at the start of "Saantideva's
Bodhicaryaavataara and "Sik.saasamuccaya.

At BCA I:2ab (Minayeff's ed.) and "SS p. 1 ln. 11 (Bendall's ed.) a
similar half verse occurs :

 na hi ki.mcid apuurvam atra vaacya.m na ca
  sa.mgranthanakau"sala.m mamaasti | (Minayeff)

Surely such an opening is formulaic? Do readers know of any secondary
literature -- Indological or Buddhological -- on this subject?

Thank you in advance for any help you can give.


Many regards,

 Richard Mahoney



--
+----------------------- Richard Mahoney -----------------------+
| 78 Jeffreys Rd                                 +64-3-351-5831 |
| Christchurch                                      New Zealand |
+--------------[mailto:rbm49 at it.canterbury.ac.nz]---------------+




From axel.michaels at URZ.UNI-HEIDELBERG.DE  Wed Nov 28 07:47:36 2001
From: axel.michaels at URZ.UNI-HEIDELBERG.DE (Axel Michaels)
Date: Wed, 28 Nov 01 08:47:36 +0100
Subject: The evil eye in Skt literature?
Message-ID: <161227069968.23782.9735447510182302115.generated@prod2.harmonylists.io>

The Skt. term for evil eye often is kudRSTi(ta), Hindi najar etc.. For references
see:
Cl. Maloney: "Don?t say ?pretty baby?let you zap it with your eye: the evil eye in
South Asia", in: id. (ed.) The Evil Eye. Columbia 1976, 102-149.
D.F. Pocock: "The evil eye", in: T.N. Madan (ed.) Religion in India New Delhi
1991, 50-62 (orig. 1973, also in Dundes, see below, 201-210)
A.S. Woodburne: "The evil eye in South Indian Folklore", in: A. Dundes (ed.), The
Evil Eye: A Case book, Madison 1981, 55-65.

Best AM

George Hart wrote:

> Good question.  In Tamil, the Skt. Borrowing tiruSTi (< dRSTi) is used for
> evil eye.  Put the evil eye is usually kaN vai -- literally putting the eye
> (both Dravidian words).  But getting rid of the evil eye is tiruSTi kaZi
> (kaZi means to remove).  Apte does not give "evil eye" as a meaning for
> tiruSTi, but since belief in the evil eye is universal in India (and the
> Mediterranean and elsewhere), there must be some Sanskrit word for it -- I'm
> not sure what it is.  Perhaps someone else can help.  I'm sure there must be
> many Sanskrit treatises on the evil eye.  When all else fails, look in Kane.
> GH.
>
> On 11/27/01 3:10 PM, "jkirk" <jkirk at MICRON.NET> wrote:
>
> > Dear Prof Hart,
> >
> > Since you mentioned the evil eye,  I write to ask you about its
> > terminological provenance in Sanskrit  literature because it would be so
> > helpful for my work to have some explicit references (I'm an anthropologist
> > specializing in south Asia studies but not a Sanskritist.) . If this inquiry
> > threatens to be bothersome, please don't mind and just tell me.  But I am oh
> > so curious--
> >
> > Good wishes
> > Joanna Kirkpatrick
> > =============================================================




From mmdesh at UMICH.EDU  Wed Nov 28 13:54:58 2001
From: mmdesh at UMICH.EDU (Madhav Deshpande)
Date: Wed, 28 Nov 01 08:54:58 -0500
Subject: A new graduate student fellowship in Indu Studies
Message-ID: <161227069974.23782.8790610615570776423.generated@prod2.harmonylists.io>

This morning I received in the mail a flyer from the Muktabodha Indological
Research Institute in New Jersey.  It announces $10,000 per student
fellowships for graduate students undertaking their dissertation research.
One can find out more from the website of this foundation:
www.muktabodha.org, or email them at info at muktabodha.org

Please do not contact me.  I have no connection with this organization,
except receiving their mailing.  Best,

                                        Madhav Deshpande




From magier at COLUMBIA.EDU  Wed Nov 28 14:24:48 2001
From: magier at COLUMBIA.EDU (David Magier)
Date: Wed, 28 Nov 01 09:24:48 -0500
Subject: A new graduate student fellowship in Indu Studies
In-Reply-To: <32187.3215926498@[141.211.72.120]>
Message-ID: <161227069976.23782.2179108174913652309.generated@prod2.harmonylists.io>

Madhav,
as of this morning the URL below is non-existent. I find that there
is a Muktabodha Indologhical Research Institute website (which gives
their address in Hurleyville, NY, not in NJ) at:

http://www.siddhayoga.org/projects_support/muktabodha/

Best,
David Magier

>This morning I received in the mail a flyer from the Muktabodha Indological
>Research Institute in New Jersey.  It announces $10,000 per student
>fellowships for graduate students undertaking their dissertation research.
>One can find out more from the website of this foundation:
>www.muktabodha.org, or email them at info at muktabodha.org
>
>Please do not contact me.  I have no connection with this organization,
>except receiving their mailing.  Best,
>
>                                        Madhav Deshpande




From Greg.Bailey at LATROBE.EDU.AU  Tue Nov 27 23:42:41 2001
From: Greg.Bailey at LATROBE.EDU.AU (Dr. Greg Bailey)
Date: Wed, 28 Nov 01 10:42:41 +1100
Subject: New 'Hindu Histories' in Tamil
In-Reply-To: <Pine.A41.4.40.0111271441230.64870-100000@spemail.loyno.edu>
Message-ID: <161227069966.23782.16138100049800019306.generated@prod2.harmonylists.io>

Is anybody on the list aware of recent 'histories' of the Rajaram and
Talageri type, or even more popular works, written in Tamil.

Any information would be much appreciated.

Cheers,

Greg Bailey




From axel.michaels at URZ.UNI-HEIDELBERG.DE  Wed Nov 28 10:02:21 2001
From: axel.michaels at URZ.UNI-HEIDELBERG.DE (Axel Michaels)
Date: Wed, 28 Nov 01 11:02:21 +0100
Subject: =?utf-8?Q?Professor_Koelver=C2=B4s_demise?=
Message-ID: <161227069970.23782.8023340610146265830.generated@prod2.harmonylists.io>

Professor Bernhard K?lver passed away on Tuesday in Leipzig aged only
62.

Professor K?lver was Professor of Indology from 1976 until 1993 at  the
University of Kiel (Germany)
before moving to Leipzig University. He was a brilliant indological
scholar and one of the leading experts
on historical research on Nepal. (A proper obituary will follow.)

His untimely death is deeply regretted by all those who knew him.

Axel Michaels




From steiner at MAILER.UNI-MARBURG.DE  Wed Nov 28 10:34:56 2001
From: steiner at MAILER.UNI-MARBURG.DE (Roland Steiner)
Date: Wed, 28 Nov 01 12:34:56 +0200
Subject: "Saantideva's literary ability
In-Reply-To: <20011128083313.A14104@student.canterbury.ac.nz>
Message-ID: <161227069972.23782.6090372343433352053.generated@prod2.harmonylists.io>

On 28 Nov 01, at 8:33, Richard B Mahoney wrote:

> I am trying to track down secondary literature on what seems to be a form of literary affectation
> at the start of "Saantideva's Bodhicaryaavataara and "Sik.saasamuccaya.
>  na hi ki.mcid apuurvam atra vaacya.m na ca
>   sa.mgranthanakau"sala.m mamaasti | (Minayeff)

Judging from the "form" of the statement, quite the opposite can be
found in the prologue of many Sanskrit plays, in which the
authors often declare that their play is "new"; cf., e.g., Kaalidaasa's
Vikramorva"siiya I.1+ (apuurva.m naa.takam), Abhij~naana"sakuntala I.1+
(navena [...] naa.takena) and 4+ (Pkt.: apuvva.m .naa.daa.m);
Candragomin's Lokaananda I.4c (Tib.: sngon med zlos gar = *apuurva.m
naa.takam), Har.sa's Priyadar"sikaa I.2+ = Ratnaavalii I.4+ = Naagaananda
I.2+/3+ (apuurvavasturacanaala.mk.rta), Bhavabhuuti's Maalatiimaadhava
I.3.7 (apuurvaprakara.nena), Mahaaviiracarita I.7+ (apuurvatvaat
prabandhasya); Bha.t.tanaaraaya.na's Ve.niisa.mhaara I.5+ (navanaa.taka?).
See, also, Jan Gonda: "Ein neues Lied", in: Wiener Zeitschrift fuer die
Kunde des Morgenlandes 48 [1941], pp. 275-290 = J.G.: "Selected Studies.
Vol IV. Leiden, 1975, pp. 144-159.

With kind regards,
Roland Steiner




From vjroebuck at MACUNLIMITED.NET  Wed Nov 28 19:14:02 2001
From: vjroebuck at MACUNLIMITED.NET (Valerie J Roebuck)
Date: Wed, 28 Nov 01 19:14:02 +0000
Subject: The evil eye in Skt literature?
In-Reply-To: <000401c1781e$485fe280$2930cece@JKIRK>
Message-ID: <161227069980.23782.2032503535459687385.generated@prod2.harmonylists.io>

What about the various accounts of how baby GaNeSa came to  acquire his
elephant head?  In some versions, his original head was blasted by the
glance of S'ani, the planet Saturn, or even by that of S'iva himself.

Valerie J Roebuck
Manchester, UK

At 8:06 am -0700 28/11/01, jkirk wrote:
>Thanks for these references and Hindi term which I do know--I'm acquainted
>with Dundes's book but not the others--been a while....
To pursue this line a bit futher,
>is there any situation where the glance of a deity (or divien being, even a
>demon)  is said to zap one in the same way?  (As I understand it the concept
>darshan applies to the devotee viewer or gazer although it's a reciprocal
>gaze between deity and devotee--(i.e. the deity does not "take darshan" of
>the devotee); so this aspect is not what I'm looking for--I'm looking for
>the opposite, i.e. wondering if it exists--a daemonic gaze perhaps?
>JK




From knnelayath at HOTMAIL.COM  Thu Nov 29 03:11:38 2001
From: knnelayath at HOTMAIL.COM (K N Neelakantan)
Date: Thu, 29 Nov 01 03:11:38 +0000
Subject: =?utf-8?Q?Re:_Professor_Koelver=C2=B4s_demise?=
Message-ID: <161227069982.23782.7586421319526363662.generated@prod2.harmonylists.io>

   I rgret the sudden demise of Prof.Kolver ,one of the few scholars of
Indology from whome we get inspiration in the persuit of higher learning and
research.Please convey my condolence to his family,

Professor K N Neelakantan Elayath Professor of sanskrit,university of
calicut ,Calicut University P O Kerala, INDIA knnelayath at hotmail.com


>From: Axel Michaels <axel.michaels at URZ.UNI-HEIDELBERG.DE>
>Reply-To: Indology <INDOLOGY at liverpool.ac.uk>
>To: INDOLOGY at liverpool.ac.uk
>Subject: Professor Koelver?s demise
>Date: Wed, 28 Nov 2001 11:02:21 +0100
>
>Professor Bernhard K?lver passed away on Tuesday in Leipzig aged only
>62.
>
>Professor K?lver was Professor of Indology from 1976 until 1993 at  the
>University of Kiel (Germany)
>before moving to Leipzig University. He was a brilliant indological
>scholar and one of the leading experts
>on historical research on Nepal. (A proper obituary will follow.)
>
>His untimely death is deeply regretted by all those who knew him.
>
>Axel Michaels


_________________________________________________________________
Get your FREE download of MSN Explorer at http://explorer.msn.com/intl.asp




From witzel at FAS.HARVARD.EDU  Fri Nov 30 04:39:44 2001
From: witzel at FAS.HARVARD.EDU (Michael Witzel)
Date: Thu, 29 Nov 01 23:39:44 -0500
Subject: =?utf-8?Q?Re:_Professor_Koelver=C2=B4s_demise?=
In-Reply-To: <F206qSkcJse1fTvOSQe00001d3a@hotmail.com>
Message-ID: <161227069984.23782.10140750449444165376.generated@prod2.harmonylists.io>

The sudden passing of my old friend of 30 years, Bernhard K?lver, has left
all his friends shocked and speechless. We knew he had been seriously ill,
on and off, for years, but his sudden disappearance is deeply saddening.
This continues to be a really bad year for Nepal and all things Nepalese.

I think it is right to share some personal thoughts.

Bernhard has worked on many aspects of Indology, but when it comes to
Nepal, he certainly was the right man present at the right moment. When he
began with the very first phase of our decades long manuscript project
(NGMPP) in Jan. 1970,  Nepal was, and continued to be throughout the
Seventies if not the Eighties,  a "museum" of medieval  South Asia. This,
combined with the enchanting nature of the country and the genuine
friendliness and honesty of the Nepalese people, made it a pleasure to work
there. And so we all did, following his trail, - a whole generation of
(German) Indologists.

Bernhard, however,  experiencing the living reality of traditional Nepal,
especially Bhaktapur, created  something new, something going much beyond
our book learning.  He combined  his own 'traditional' Indological
background  with that of  the architects then working in the Valley
(Pujarimath, Bhaktapur restoration) and enlarged it by  close collaboration
with many local scholars, both Buddhist and Hindu.

His interest soon turned to understanding the rituals, festivals and their
close interaction with the layout and structure of the towns of the
Kathmandu Valley, their organization by deities, neighborhoods  and castes.
Beginning a close cooperation with the architect Niels Gutschow, a first
result was their joint work on Bhaktapur published in 1975, followed by
many others, either by him alone or in collaboration with Nepalese and
foreign scholars, all leading to a much better understanding of traditional
Hinduism and Buddhism, not just for the Kathmandu Valley, but for much of
S. Asia beyond.

Here, he  led the way for many of us, and I am very  glad  to have followed
his first steps, when we both  overlapped on his many visits to Nepal
during my NGMPP stay  '72-'77.  I remember  fondly our many talks and
discussions -- over so many Johnny Walkers.

Well, leaving all of this apart (Axel Michaels has promised to write on his
work in detail), I must mention his genuinely friendly nature, his talent
in working together with very different people, and in organizing and
keeping together  large groups of scholars, -- as was possible after our
agreement with the Nepalese Govt. in August 1977, which allowed us to study
all aspects of Nepal, from Sanskrit to geology and anthropology, in all
parts of the Kingdom. He created and then organized for 10 years  the
large, well financed German Research Association (DFG) project that brought
together, each year,  some 30 specialists from various humanities and
sciences,  from Nepal and the German speaking countries as well as from
other parts of Europe. I have never again seen such a genuinely cooperative
undertaking, with that amount of friendly interaction and actual mutual
help between members, -- much of it still lasting today--   all of it and
all of us benevolently 'presided' over by Bernhard.

Perhaps I remember  best the one week of endless talks and discussions that
we had  in the summer of  1985 when we both decided to stay together in his
house in Kalikasthan, at a time when we both were on one of our extended
DFG research stays in Nepal. How many ideas did we hatch then...

All who have worked with him in these projects and elsewhere and all those
who  have known him personally are deeply sorry that he has left us so
prematurely, at 62. His many works on Nepal, including his projects,  --
and our fond reminiscences --  will be his lasting memorial.

MW



========================================================
Michael Witzel
Department of Sanskrit & Indian Studies, Harvard University
2 Divinity Avenue, Cambridge MA 02138, USA

ph. 1- 617-496 2990 (also messages)
home page:  http://www.people.fas.harvard.edu/~witzel/mwpage.htm




From jkirk at MICRON.NET  Fri Nov 30 17:21:13 2001
From: jkirk at MICRON.NET (jkirk)
Date: Fri, 30 Nov 01 10:21:13 -0700
Subject: =?utf-8?Q?Re:_Professor_Koelver=C2=B4s_demise?=
Message-ID: <161227069986.23782.12860418822815759707.generated@prod2.harmonylists.io>

Bernhard has worked on many aspects of Indology, but when it comes to
Nepal, he certainly was the right man present at the right moment. When he
began with the very first phase of our decades long manuscript project
(NGMPP) in Jan. 1970,  Nepal was, and continued to be throughout the
Seventies if not the Eighties,  a "museum" of medieval  South Asia. This,
combined with the enchanting nature of the country and the genuine
friendliness and honesty of the Nepalese people, made it a pleasure to work
there. And so we all did, following his trail, - a whole generation of
(German) Indologists.
----------------------
I just wish to thank  Prof Witzel for this account of German scholars'
efforts in Nepal, which  I hadn't known much about.  I first visited the
little towns of the valley including Bhaktapur in 1976.  At that time, the
valley had recently been visited by Qeen Elizabeth II and Prince Philip, so
everywhere the temples and environs had  been repainted and cleaned up,
things sparkled.  Upon my return in 1978 things were still not bad. But
during another visit in 1987 I was appalled by the greatly inreased
population pressure, garbage everywhere, deterioration of temple facades and
premisses, deforestation and erosion on the hills, but happily astounded
that Bhaktapur seemed to have escaped all this.  It was only at this time
(not being a Nepal specialist) that I heard about the German scholarly
involvement with this little town. Witzel's account filled out the picture
for me.
Joanna Kirkpatrick
===============================================================




From joerg.gengnagel at URZ.UNI-HEIDELBERG.DE  Fri Nov  2 14:13:40 2001
From: joerg.gengnagel at URZ.UNI-HEIDELBERG.DE (=?utf-8?Q?J=C3=B6rg_Gengnagel?=)
Date: Fri, 02 Nov 01 15:13:40 +0100
Subject: "Mirror of Kashi"
Message-ID: <161227069878.23782.482641081668185773.generated@prod2.harmonylists.io>

Dear Colleagues,

we would like to announce the web-based presentation of a religious map
of Varanasi. The project was carried out as part of the Varanasi
Research Project "Visualized Space" at the South Asia Institute,
University of Heidelberg:

Kail?san?tha Sukula's Mirror of K?sh? (K?sh?darpana, 1876). A historical

map of V?r?nas? based on the K?sh?khanda and related texts. University
of Heidelberg ? South Asia Institute 2001. J?rg Gengnagel (editor) &
Axel Michaels (editor-in-chief). URL: http://benares.uni-hd.de

The site will be constantly updated. We look forward to your comments
and suggestions.

Best wishes

Joerg Gengnagel
Axel Michaels