From ucgadkw at UCL.AC.UK Mon Nov 3 12:38:32 2003 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Mon, 03 Nov 03 12:38:32 +0000 Subject: Public lecture: Professor Wendy Doniger (fwd) Message-ID: <161227073373.23782.15540971107775735266.generated@prod2.harmonylists.io> ---------- Forwarded message ---------- Date: Mon, 3 Nov 2003 11:52:19 -0000 From: Sian Hawthorne Subject: Public lecture: Professor Wendy Doniger Please could you forward this to any relevant email lists? many thanks Sian The Centre for Gender & Religions Research is delighted to announce a public lecture by Professor Wendy Doniger, University of Chicago: 'Indian Variants of the Myth of the Woman Who Pretended To Be Herself' 14th November 2003, 16:00?17:30 Rm B102, Brunei Gallery, SOAS Thornhaugh Street, Russell Square London WC1H 0XG Many cultures tell stories about people who, through a kind of triple cross, pretend to be someone else pretending to be them, thus in effect masquerading as themselves, pretending to be precisely what they are. This theme appears in India in two plays by Harsha, in Bhavabhuti's retelling of the Ramayana, and in the Hindi film Satyam Shivam Sundaram. Together these texts suggest that many people must put on masks to discover who they really are under the masks they really wear; and that, although such masquerades cannot change them into someone else, they may change them into others among their many selves. All are welcome! Directions for getting to SOAS can be found at http://www.soas.ac.uk/contact/location.cfm?navid=1110 For further information contact S?an Hawthorne (Email: sh79 at soas.ac.uk; Tel: 020 7898 4774, Rm 330) or Jane Clifford (janeclifford at talk21.com; Tel: 020 7898 4774, Rm 330) From swantam at ASIANETINDIA.COM Wed Nov 5 03:27:04 2003 From: swantam at ASIANETINDIA.COM (Maheswaran Nair) Date: Wed, 05 Nov 03 08:27:04 +0500 Subject: correction Re: 'Vedic .l' Message-ID: <161227073375.23782.7815995634218612972.generated@prod2.harmonylists.io> Hello, In Grantha, Malayalam, Tamil, Kannada and Telugu there is separate character for .l which can be considered l-reated. It may be noted that these languages retain the letter .l. K.Maheswaran Nair Professor of Sanskrit & Director Centre for Vedanta Studies University of Kerala Trivandrum ----- Original Message ----- From: Arlo Griffiths Date: Friday, October 31, 2003 3:16 pm Subject: correction Re: 'Vedic .l' > Please read: > > > 3) What sign do South Indian mss. use for the sound in question: a > > palaeographically l-related sIGN (as in Marathi mss.) or a .d- > derived sIGN > > (as in Oriya and ;Saaradaa mss.), or something else? > > Arlo Griffiths > From swantam at ASIANETINDIA.COM Wed Nov 5 03:30:36 2003 From: swantam at ASIANETINDIA.COM (Maheswaran Nair) Date: Wed, 05 Nov 03 08:30:36 +0500 Subject: correction Re: 'Vedic .l' Message-ID: <161227073377.23782.12992378737611260419.generated@prod2.harmonylists.io> Hello, In Grantha, Malayalam, Tamil, Kannada and Telugu there is separate character for .l which can be considered l-reated. It may be noted that these languages retain the letter .l. K.Maheswaran Nair Professor of Sanskrit & Director Centre for Vedanta Studies University of Kerala Trivandrum ----- Original Message ----- From: Arlo Griffiths Date: Friday, October 31, 2003 3:16 pm Subject: correction Re: 'Vedic .l' > Please read: > > > 3) What sign do South Indian mss. use for the sound in question: a > > palaeographically l-related sIGN (as in Marathi mss.) or a .d- > derived sIGN > > (as in Oriya and ;Saaradaa mss.), or something else? > > Arlo Griffiths > From baums at U.WASHINGTON.EDU Thu Nov 6 00:18:12 2003 From: baums at U.WASHINGTON.EDU (Stefan Baums) Date: Wed, 05 Nov 03 16:18:12 -0800 Subject: Dandin In-Reply-To: <000501c3a3e6$8bd6edb0$eee04382@Winston> Message-ID: <161227073381.23782.10981753140598241241.generated@prod2.harmonylists.io> Dear Lars Martin Fosse, what kind of studies are you looking for? My unpublished MA dissertation (SOAS 1999) was about one particular group of word?order phenomena in Da??in?s Da?akum?racarita, but you may find it emphasises the linguistic side more than the textual. I?d be happy to send you a PDF file if you?d like. Best regards, Stefan Baums -- Stefan Baums Asian Languages and Literature University of Washington From mkapstei at MIDWAY.UCHICAGO.EDU Thu Nov 6 03:54:37 2003 From: mkapstei at MIDWAY.UCHICAGO.EDU (Matthew Kapstein) Date: Wed, 05 Nov 03 21:54:37 -0600 Subject: maayaajaala In-Reply-To: Message-ID: <161227073388.23782.6743720054381899549.generated@prod2.harmonylists.io> A very interesting question indeed. I have no idea where the "earliest" occurrence of the term is to be found. I suppose I'd want to look for it in suutras like the Ga.n.davyuuha, Das'abhuumika, etc. But for the moment all that I know for sure is that it appears prominently in the titles of a group of tantras that seem to come into circulation in about the 8th c. The term had been long since established, I imagine, when the authors of these works appropriated it. Of course, it is immediately suggestive of similar terms -- brahmajaala, indrajaala -- whose antiquity is well-known, e.g., in the Brahmajaalasuutra of the Diighanikaaya. Matthew Kapstein From lmfosse at ONLINE.NO Wed Nov 5 21:48:26 2003 From: lmfosse at ONLINE.NO (Lars Martin Fosse) Date: Wed, 05 Nov 03 22:48:26 +0100 Subject: Dandin Message-ID: <161227073379.23782.1391745458187110695.generated@prod2.harmonylists.io> Dear members of the list, I am looking for recent studies of Dandin's Dazakumaracarita. I would be grateful for any bibliographic data you could supply me with. Best regards, Lars Martin Fosse From: Dr.art. Lars Martin Fosse Haugerudvn. 76, Leil. 114, 0674 Oslo - Norway Phone: +47 22 32 12 19 Fax: +47 850 21 250 Mobile phone: +47 90 91 91 45 E-mail: lmfosse at online.no DO NOT OPEN UNEXPECTED ATTACHMENTS. MY EMAIL ADDRESS IS BEING ABUSED BY MALICIOUS OPERATORS. From ucgadkw at UCL.AC.UK Thu Nov 6 00:45:36 2003 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Thu, 06 Nov 03 00:45:36 +0000 Subject: Satavari (fwd) Message-ID: <161227073383.23782.8391385868775257979.generated@prod2.harmonylists.io> Please address replies to the list and to Todd Caldecott directly. Forwarded query: > ---------- >> From: Todd Caldecott >> Date: Mon, 3 Nov 2003 15:17:59 -0700 >> [...] >> >> and for my first question, >> one that has been bugging me for some time is the etymology of >> Shatavari (Asparagus racemosus) >> variously translated as "100 whorls" or "100 husbands" >> the most commonly presented understanding of the term "-vari" is >> water, >> which makes the designation of "whorls" or "husbands" somewhat >> confusing... >> >> yes it is a whorled plant (cladodes arising from the nodes), and yes >> it >> is commonly held to be an important vajikarana rasayana >> but usually the etymology of Indian plants is relatively >> straightforward >> not this one... >> >> comments? >> >> thanks... > > Todd Caldecott, Cl.H., AHG Clinical Herbalist Wild Rose Clinic ******************************************* Director of Clinical Herbal Studies Wild Rose College of Natural Healing ******************************************* 400 - 1228 Kensington Rd. NW Calgary, AB T2N 5P6 CANADA tel: (403) 270-0891 ext 315 fax: (403) 283-0799 email: phyto at wrc.net http://www.wrc.net/phyto ******************************************* From silk at HUMNET.UCLA.EDU Thu Nov 6 17:28:16 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Thu, 06 Nov 03 09:28:16 -0800 Subject: maayaajaala In-Reply-To: Message-ID: <161227073399.23782.714379110339412521.generated@prod2.harmonylists.io> Matthew suggested >... I suppose I'd want >to look for it in suutras like the Ga.n.davyuuha, Das'abhuumika, etc. ... At least, the term is not listed in Rahder's index to the Da'sabhuumika... -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From Francois.Obrist at BCU.UNIL.CH Thu Nov 6 08:52:30 2003 From: Francois.Obrist at BCU.UNIL.CH (Francois Obrist) Date: Thu, 06 Nov 03 09:52:30 +0100 Subject: Dandin In-Reply-To: <000501c3a3e6$8bd6edb0$eee04382@Winston> Message-ID: <161227073390.23782.15889442903945768740.generated@prod2.harmonylists.io> Notre biblioth?que vient d'acqu?rir : Pankaj, N. Q Dasakumaracarita : a cultural study / N.Q. Pankaj Varanasi : Kala Parakashan, 2002 Dans les principales bibliographies informatis?es (MLA; PCI, Web of Science, Francis), pas d'articles apr?s le suivant : DeCaroli, Robert. An Analysis of Dandin's Dasakumaracharita and Its Implications for Both the Vakataka and Pallava Courts Journal of the American Oriental Society. 115(4):671-78. 1995 Oct-Dec. Hope this help. Tout de bon. Fran?ois Obrist At 22:48 05/11/03 +0100, you wrote: >Dear members of the list, > >I am looking for recent studies of Dandin's Dazakumaracarita. I would be >grateful for any bibliographic data you could supply me with. > >Best regards, > >Lars Martin Fosse > >From: >Dr.art. Lars Martin Fosse >Haugerudvn. 76, Leil. 114, >0674 Oslo - Norway >Phone: +47 22 32 12 19 Fax: +47 850 21 250 >Mobile phone: +47 90 91 91 45 >E-mail: lmfosse at online.no >DO NOT OPEN UNEXPECTED ATTACHMENTS. >MY EMAIL ADDRESS IS BEING ABUSED BY >MALICIOUS OPERATORS. -------------------------------------------- Francois Obrist Bibliotheque cantonale et universitaire (BCU) Section de langues et civilisations orientales CH-1015 Lausanne email: Francois.Obrist at bcu.unil.ch tel. : +41 21 692 4836 Fax : +41 21 692 4845 From P.C.Bisschop at LET.RUG.NL Thu Nov 6 09:04:35 2003 From: P.C.Bisschop at LET.RUG.NL (P.C. Bisschop) Date: Thu, 06 Nov 03 10:04:35 +0100 Subject: maayaajaala Message-ID: <161227073392.23782.12538537613760788915.generated@prod2.harmonylists.io> For an occurrence of the compound maayaajaala in an earlier Puraa.na you might want to have a look at Vi.s.nudharmottarapuraa.na 2.149.1 (Venkatesvara Press ed.). Regards, Peter Bisschop Institute of Indian Studies University of Groningen Oude Boteringestraat 23 9712 GC Groningen The Netherlands From lmfosse at ONLINE.NO Thu Nov 6 11:33:12 2003 From: lmfosse at ONLINE.NO (Lars Martin Fosse) Date: Thu, 06 Nov 03 12:33:12 +0100 Subject: SV: Dandin In-Reply-To: <20031106001812.GC14937@deepthought> Message-ID: <161227073397.23782.15556344525794018261.generated@prod2.harmonylists.io> Hello Stefan, Thanks for your answer. My inquiry is really on the part of a student who wants me to be her supervisor for her masters (von Simson has retired, so I am the closest you get to an old-fashioned Sanskritist in Oslo right now). She is interested in women studies and plans to have a look at prostitutes in Dandin. I don't know how relevant your thesis is to her project, but personally, I would be very interested. So I would very much like to receive your PDF. If it is useful for her, I'll pass it on. Best regards, Lars Martin From: Dr.art. Lars Martin Fosse Haugerudvn. 76, Leil. 114, 0674 Oslo - Norway Phone: +47 22 32 12 19 Fax: +47 850 21 250 Mobile phone: +47 90 91 91 45 E-mail: lmfosse at online.no DO NOT OPEN UNEXPECTED ATTACHMENTS. MY EMAIL ADDRESS IS BEING ABUSED BY MALICIOUS OPERATORS. > -----Opprinnelig melding----- > Fra: Indology [mailto:INDOLOGY at liverpool.ac.uk] P? vegne av > Stefan Baums > Sendt: 6. november 2003 01:18 > Til: INDOLOGY at liverpool.ac.uk > Emne: Re: Dandin > > > Dear Lars Martin Fosse, > > what kind of studies are you looking for? My unpublished MA > dissertation (SOAS 1999) was about one particular group of > word?order phenomena in Da??in?s Da?akum?racarita, but you > may find it emphasises the linguistic side more than the > textual. I?d be happy to send you a PDF file if you?d like. > > Best regards, > Stefan Baums > > -- > Stefan Baums > Asian Languages and Literature > University of Washington > > From lmfosse at ONLINE.NO Thu Nov 6 11:33:12 2003 From: lmfosse at ONLINE.NO (Lars Martin Fosse) Date: Thu, 06 Nov 03 12:33:12 +0100 Subject: SV: Dandin In-Reply-To: <5.1.0.14.2.20031106082711.00a96790@pop-server.unil.ch> Message-ID: <161227073395.23782.1976139479759011736.generated@prod2.harmonylists.io> Thank you very much! Lars Martin From: Dr.art. Lars Martin Fosse Haugerudvn. 76, Leil. 114, 0674 Oslo - Norway Phone: +47 22 32 12 19 Fax: +47 850 21 250 Mobile phone: +47 90 91 91 45 E-mail: lmfosse at online.no DO NOT OPEN UNEXPECTED ATTACHMENTS. MY EMAIL ADDRESS IS BEING ABUSED BY MALICIOUS OPERATORS. > -----Opprinnelig melding----- > Fra: Indology [mailto:INDOLOGY at liverpool.ac.uk] P? vegne av > Francois Obrist > Sendt: 6. november 2003 09:53 > Til: INDOLOGY at liverpool.ac.uk > Emne: Re: Dandin > > > Notre biblioth?que vient d'acqu?rir : > > Pankaj, N. Q > Dasakumaracarita : a cultural study / N.Q. Pankaj > Varanasi : Kala Parakashan, 2002 > > Dans les principales bibliographies informatis?es (MLA; PCI, Web of > Science, Francis), pas d'articles apr?s le suivant : > > DeCaroli, Robert. An Analysis of Dandin's Dasakumaracharita and Its > Implications for Both the Vakataka and Pallava Courts Journal of the > American Oriental Society. 115(4):671-78. 1995 Oct-Dec. > Hope this help. > Tout de bon. > Fran?ois Obrist > > At 22:48 05/11/03 +0100, you wrote: > >Dear members of the list, > > > >I am looking for recent studies of Dandin's > Dazakumaracarita. I would > >be grateful for any bibliographic data you could supply me with. > > > >Best regards, > > > >Lars Martin Fosse > > > >From: > >Dr.art. Lars Martin Fosse > >Haugerudvn. 76, Leil. 114, > >0674 Oslo - Norway > >Phone: +47 22 32 12 19 Fax: +47 850 21 250 > >Mobile phone: +47 90 91 91 45 > >E-mail: lmfosse at online.no > >DO NOT OPEN UNEXPECTED ATTACHMENTS. > >MY EMAIL ADDRESS IS BEING ABUSED BY > >MALICIOUS OPERATORS. > > -------------------------------------------- > Francois Obrist > Bibliotheque cantonale et universitaire (BCU) > Section de langues et civilisations orientales > CH-1015 Lausanne > email: Francois.Obrist at bcu.unil.ch > tel. : +41 21 692 4836 > Fax : +41 21 692 4845 > > From Greg.Bailey at LATROBE.EDU.AU Thu Nov 6 01:33:50 2003 From: Greg.Bailey at LATROBE.EDU.AU (Gregory Bailey) Date: Thu, 06 Nov 03 12:33:50 +1100 Subject: maayaajaala Message-ID: <161227073385.23782.1332790891706692973.generated@prod2.harmonylists.io> Dear List, Can anybody enlighten me on the earliest occurrence of the compound maayaajaala, a Buddhist term, I assume. It occurs in Ga.nezapuraa.na 2, 59, 27 to describe Ga.neza's capacity to be a maayaavin. I could not find the compound in Monier Williams, Edgerton or the PTS dictionary. Thanks, Greg From bimahony at DAVIDSON.EDU Fri Nov 7 18:09:28 2003 From: bimahony at DAVIDSON.EDU (Mahony, Bill) Date: Fri, 07 Nov 03 13:09:28 -0500 Subject: Announcement of New Online Library Message-ID: <161227073402.23782.13826736989710255432.generated@prod2.harmonylists.io> Dear Colleagues, The Muktabodha Indological Research Institute is pleased to announce the launch of its online library of digitally imaged texts never before made available in this way. The first texts to go online are those of the multi-volumed Kashmir Series of Texts and Studies (KSTS). For access to this library, please go to our website: . Muktabodha plans subsequently to make available in the form of digital images thousands of texts, primarily from the Shaiva, Shakta, and Vedic traditions. These will be texts that are either rare, difficult to access, or in danger of physical disintegration. Many of these texts currently exist only in manuscript form on palm-leaf, birch-bark, or other quite fragile media. The 75-volumes of the KSTS now available through Muktabodha include texts associated with the world-embracing non-dual Shaivism of Kashmir dating to the 8th to 12th centuries. Scholars will find herein works by the great Abhinavagupta and other philosophers associated with the Pratyabhijna or Trika school of Shaiva thought, including Jayaratha, Kshemaraja, Somananda, Utpaladeva, and Vasugupta. The series also includes works by 35 other influential authors, including Bhaskara, Gorakshanatha, Kalidasa, Kaul Sahib, Lalleshvari, and Ramakantha . The KSTS was first published in printed form by the Research Department of Kashmir and Jammu. Mindful of the difficulty some scholars may have in finding access to these important works and of the hardships faced by texts printed on paper, Muktabodha has converted the books in this series into digital images so that they may be available to scholars worldwide for many years to come. The pages in this digital library may be accessed both in DejaVu and as PDF files for easy on-screen reading and for the printing of hard copies for scholars' individual use. We invite your use of this resource. Registration is free. Sincerely, William K. Mahony Professor of Religion, Davidson College President, Muktabodha Indological Research Institute From Somadevah at AOL.COM Sat Nov 8 12:04:12 2003 From: Somadevah at AOL.COM (Somadeva Vasudeva) Date: Sat, 08 Nov 03 07:04:12 -0500 Subject: =?utf-8?Q?Re:_=C2=A0_=C2=A0_=C2=A0_Announcement_of_New_Online_Library?= Message-ID: <161227073404.23782.14423217403287588326.generated@prod2.harmonylists.io> In a message dated 7/11/03 6:11:46 pm, bimahony at DAVIDSON.EDU writes: > The Muktabodha Indological Research Institute is pleased to announce the > launch of its online library of digitally imaged texts never before made > available in this way. > > This is most welcome, many thanks, hopefully even more texts will be made available soon. But, the choice of the name Muktabodha for your organisation seems infelicitous. I assume it is intended to be muktaanaa.m bodha.h (tatpuru.sa) but it suffers from the defect of viruddhamatik.rddo.sa.h (Kaavyaprakaa"sa 7.51)--- the name generates a jarring opposite meaning: mukta.h (=vigata.h) bodho ye.saa.m te (bahuvriihi), which may mean something like "the stupid". Can you not change your name slightly to avoid this unfortunate defect? Somadeva Vasudeva Wolfson College Oxford From j_e_m_houben at YAHOO.COM Sun Nov 9 13:09:46 2003 From: j_e_m_houben at YAHOO.COM (Jan E.M. Houben) Date: Sun, 09 Nov 03 05:09:46 -0800 Subject: Announcement of New Online Library In-Reply-To: Message-ID: <161227073406.23782.9899977179937751291.generated@prod2.harmonylists.io> Thanks to B. Mahony for adding a new online research tool. So far I could not install the required DjVu software so I could not yet see the texts. As for the name of the library, following the rules and the available meaning indications we may arrive at a contrary meaning. Looking at the compounds starting with mukta- in MW I found that in those where the second member refers to a concrete object accessible to sense perception, such as vasana- "cloth", mukta does indeed have a meaning equivalent with vigata or apagata or tyakta. However, if the second member refers to a mental or psychological entity, such as cetas- or aatman-, the compound is only recorded as meaning "liberated", while it is either bahuvriihi "whose soul is liberated" or tatpuru.sa "liberated soul". I think the undesired interpretation will therefore not occur to the one who is familiar with these divergent usages of mukta. From the website it is moreover clear that a reference to the name of the inspirator of the institute (Muktananda) is intended. Jan Houben --- Somadeva Vasudeva wrote: > In a message dated 7/11/03 6:11:46 pm, > bimahony at DAVIDSON.EDU writes: > > > > The Muktabodha Indological Research Institute > is pleased to announce the > > launch of its online library of digitally > imaged texts never before made > > available in this way. > > > > > > This is most welcome, many thanks, hopefully > even more texts will be made > available soon. But, the choice of the name > Muktabodha for your organisation > seems infelicitous. I assume it is intended to > be muktaanaa.m bodha.h (tatpuru.sa) > but it suffers from the defect of > viruddhamatik.rddo.sa.h (Kaavyaprakaa"sa > 7.51)--- the name generates a jarring opposite > meaning: mukta.h (=vigata.h) > bodho ye.saa.m te (bahuvriihi), which may mean > something like "the stupid". Can > you not change your name slightly to avoid this > unfortunate defect? > > Somadeva Vasudeva > Wolfson College > Oxford __________________________________ Do you Yahoo!? Protect your identity with Yahoo! Mail AddressGuard http://antispam.yahoo.com/whatsnewfree From j_e_m_houben at YAHOO.COM Mon Nov 10 19:17:36 2003 From: j_e_m_houben at YAHOO.COM (Jan E.M. Houben) Date: Mon, 10 Nov 03 11:17:36 -0800 Subject: Announcement of New Online Library In-Reply-To: <143.1bc3ef74.2ce12b51@aol.com> Message-ID: <161227073413.23782.16187848589765104770.generated@prod2.harmonylists.io> Should a name be equally fool-proof as a Mamma.tean poem? If beauty is in the eye of the beholder, perhaps the do.sa is here in the one who creates (k.rt) the viruddhamati? Anyway, for those with Vedic interests I point out that I was happy to find that the Muktabodha library is offering a free road (muktamaarga) not only to a large number of texts on Kashmir Saivism but also to the Laugaak.si G.rhya Suutra (volumes 49 and 55 of KSTS) which can be consulted online or downloaded. Let me also take the occasion to thank Somadeva Vasudeva for making available a number of e-texts (e.g. Bhart.rhari's VP 1-3.7, through GRETIL) which have been digitized "the hard way" (by typing rather than photographing) and which thus take little memory and are easily searchable. Best regards, Jan Houben --- Somadeva Vasudeva wrote: > Alas, I fear it is not so easy to avoid the > viruddhamatik.rddo.sa of the > compound muktabodha. All the more a shame since > the Muktabodha org.'s work seems > valuable. > > "Jan E.M. Houben" > wrote: > > >Looking at the compounds starting with mukta- > in MW > >I found that in those where the second member > refers to a > >concrete object accessible to sense > perception, such as vasana- "cloth", > >mukta does indeed have a meaning equivalent > with vigata or apagata or > tyakta. > >However, if the second member refers to a > mental or psychological entity, > >such as cetas- or aatman-, the compound is > only recorded as meaning > "liberated", > >while it is either bahuvriihi "whose soul is > liberated" or tatpuru.sa > "liberated soul". > > What about muktalajja, muktakrodha, > muktahar.sa, etc.? > > >I think the undesired interpretation will > therefore not occur > >to the one who is familiar with these > divergent usages of mukta. > > To the contrary, the intended (vivak.sita) > meaning of the compound is beside > the point in a viruddhamatik.rddo.sa, the > problem is that there exists a > possible, not intended (avivak.sita) > repellent second meaning. For instance, > Mamma.ta (7.ex165) shows the repugnant, > unintended second sense in the word > akaaryamitra: atra ``kaarya.m vinaa mitram'' > iti vivak.sitam ``akaarye.su mitram'' > iti tu pratiiti.h. Intended is ``friend without > ulterior motive'', but the > unintended sense is ``partner in crime''. > > At least for me the repugnant second sense > (``stupid'') in Muktabodha is > embarrassing for an educational institution. > > Somadeva Vasudeva __________________________________ Do you Yahoo!? Protect your identity with Yahoo! Mail AddressGuard http://antispam.yahoo.com/whatsnewfree From jpo at UTS.CC.UTEXAS.EDU Mon Nov 10 17:15:30 2003 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Mon, 10 Nov 03 12:15:30 -0500 Subject: Announcement In-Reply-To: Message-ID: <161227073415.23782.7519121646958078621.generated@prod2.harmonylists.io> Friends: Here at the University of Texas at Austin, we have just created a new South Asia Institute. Attached is the advertisement for the new Director of the Institute. Please forward this to individuals who may be interested. Thank you. Patrick ****************** THE UNIVERSITY OF TEXAS AT AUSTIN DIRECTOR, SOUTH ASIA INSTITUTE The newly-created South Asia Institute at The University of Texas at Austin is inviting applications for the position of Director. The creation of the Institute demonstrates the University's commitment to the continued growth and excellence in South Asian studies. The Institute draws its members from across the various schools, colleges, and departments. Faculty with a South Asia concentration now number over 45. The Institute houses the Title VI National Resource Center for South Asia and several endowments. The Director will be charged with providing leadership in making the University of Texas South Asia program the strongest in the country. The focus for new initiatives will be contemporary South Asia. Resources are being made available to make several new faculty appointments in areas such as economics, politics, ecology, public health, economics of international labor trends, globalization, security, international trade, demography, geography, communication, education, and information technology. We are seeking candidates with demonstrable leadership and administrative skills, strong research credentials, and commitment to superior teaching. Candidates need to have a Ph.D. in any field relating to South Asia, although preference will be given to those with a research focus on contemporary South Asia. The successful candidate will have a tenured appointment at Associate or Full Professor level in a department or school most compatible with his/her disciplinary focus. Please send a letter of interest, current CV, three letters of reference (sent to us directly by the referees), recent publications, and relevant syllabi to: Director Search Committee South Asia Institute WCH 4.134, 1 University Station G9300 The University of Texas at Austin Austin, Texas 78712 U.S.A. We will begin the process of reviewing the applications by January 20, 2004, although applications will be accepted after that date and the search will continue until an appointment is made. The University of Texas at Austin is an AA/EEO employer. From Somadevah at AOL.COM Mon Nov 10 17:56:33 2003 From: Somadevah at AOL.COM (Somadeva Vasudeva) Date: Mon, 10 Nov 03 12:56:33 -0500 Subject: =?utf-8?Q?Re:_=C2=A0_=C2=A0_=C2=A0_Announcement_of_New_Online_Library?= Message-ID: <161227073411.23782.1265923167125287968.generated@prod2.harmonylists.io> Alas, I fear it is not so easy to avoid the viruddhamatik.rddo.sa of the compound muktabodha. All the more a shame since the Muktabodha org.'s work seems valuable. "Jan E.M. Houben" wrote: >Looking at the compounds starting with mukta- in MW >I found that in those where the second member refers to a >concrete object accessible to sense perception, such as vasana- "cloth", >mukta does indeed have a meaning equivalent with vigata or apagata or tyakta. >However, if the second member refers to a mental or psychological entity, >such as cetas- or aatman-, the compound is only recorded as meaning "liberated", >while it is either bahuvriihi "whose soul is liberated" or tatpuru.sa "liberated soul". What about muktalajja, muktakrodha, muktahar.sa, etc.? >I think the undesired interpretation will therefore not occur >to the one who is familiar with these divergent usages of mukta. To the contrary, the intended (vivak.sita) meaning of the compound is beside the point in a viruddhamatik.rddo.sa, the problem is that there exists a possible, not intended (avivak.sita) repellent second meaning. For instance, Mamma.ta (7.ex165) shows the repugnant, unintended second sense in the word akaaryamitra: atra ``kaarya.m vinaa mitram'' iti vivak.sitam ``akaarye.su mitram'' iti tu pratiiti.h. Intended is ``friend without ulterior motive'', but the unintended sense is ``partner in crime''. At least for me the repugnant second sense (``stupid'') in Muktabodha is embarrassing for an educational institution. Somadeva Vasudeva From ucgadkw at UCL.AC.UK Mon Nov 10 17:37:13 2003 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Mon, 10 Nov 03 17:37:13 +0000 Subject: 5th-8th December: shutdown of INDOLOGY website Message-ID: <161227073409.23782.16531585055171635414.generated@prod2.harmonylists.io> The following notice relates to the server which hosts the INDOLOGY website: ============================================== Weekend of 6th/7th December 2003 CLOSURE of UCL Computing and Networking Facilities -------------------------------------------------- Information Systems is planning a weekend outage of computing and networking services in order to commission a new fire detection system in the Kathleen Lonsdale Building machine room and undertake some electrical upgrade work. This will mean a SHUTDOWN OF ALL CENTRAL NETWORK AND COMPUTING SERVICES from 17:00hrs on Friday 5th December until 09:30hrs on Monday 8th December. During this period, all IS systems, including electronic mail, will be unavailable. Unexpected problems or machine failures could cause this period to be extended into the morning of Monday 8th December, which should be considered AT RISK. For more information, see From Somadevah at AOL.COM Mon Nov 10 23:35:36 2003 From: Somadevah at AOL.COM (Somadeva Vasudeva) Date: Mon, 10 Nov 03 18:35:36 -0500 Subject: =?utf-8?Q?Re:_=C2=A0_=C2=A0_=C2=A0_Re:_Announcement_of_New_Online_Library?= Message-ID: <161227073418.23782.3375130040392909917.generated@prod2.harmonylists.io> > Should a name be equally fool-proof as a > Mamma.tean poem? > If beauty is in the eye of the beholder, perhaps > the do.sa is here in the one who creates (k.rt) > the viruddhamati? > Apologies for the anaucitya of bringing this up. I'm grateful to the Muktabodha Inst. for the scans, under whatever name. The best I can do is to think of them as the Adhimuktabodha Inst. (despite the apparently Buddhist heritage of the word). Somadeva Vasudeva From buescher at HUM.KU.DK Tue Nov 11 03:40:05 2003 From: buescher at HUM.KU.DK (Hartmut Buescher) Date: Tue, 11 Nov 03 04:40:05 +0100 Subject: Announcement of New Online Library Message-ID: <161227073420.23782.17347939077516432666.generated@prod2.harmonylists.io> < Dear colleagues, I was wondering whether there are any definite rules or established practices concerning the gender of Sanskrit nouns ending in "-in". All such words that I know have masculine gender (e.g. dharmin, pratiyogin), and this seems also to be the case with most such words lemmatized in Monier-Williams. I have now some passages with -in-nouns in neuter gender and am wondering whether this requires explanation. Is the gender of such nouns a matter of habit and convention or one of grammatical rule? One could imagine that these words originally derive from adjectives which in turn are formed from nouns plus the in-suffix. If that is the case, then the gender of the -in-noun might be derived from those nouns with which the adjectives were most commonly used. By implication, the -in-nouns would then be limited to specific contexts, where the connection with the original noun (e.g. "dharma" in the case of "dharmin") from which the adjective had been derived is still semantically implicit. For instance, one might think that words like "dharmin" and "pratiyogin" were originally adjectives used with a noun like "artha" and retained a masculine gender because of this specific usage. By contrast, the occurrence of neuter nouns (like "virodhi") could be explained through derivation from adjectives originally used with neuter nouns (like "liGga"). But is it really plausible that the gender of (some) nouns is a matter of such complicated derivations which tie nouns to very specific contexts of usage? Or would the choice of neuter or masculine in such cases be arbitrary, and the preference for masculine simply be a matter of linguistic convention regardless of context of use? Thanks in advance and best regards, Birgit Kellner From chlodwig.h.werba at UNIVIE.AC.AT Tue Nov 11 13:15:50 2003 From: chlodwig.h.werba at UNIVIE.AC.AT (srutavega) Date: Tue, 11 Nov 03 14:15:50 +0100 Subject: -in-Adj. In-Reply-To: <3FB0CEEC.6010505@univie.ac.at> Message-ID: <161227073425.23782.11714084717710443314.generated@prod2.harmonylists.io> As You correctly state, dear B.rhatii, the suffix -in- serves to derive possessive adjectives from substantives, 'being characterized by X', and as every adjective in Sanskrit, also these -in-formations may be substantivized in any gender according to specific extra-linguistic agenda, which are to be scrutinized. Therefore it's up to You and everybody else, first to check in Your text which gender the substantivized adjective has, if this usage is simply idiosyncratic (ad hoc) or does conform to the one of other texts or even to the general vyavahaara. Only then the ratio essendi can be at stake: one may certainly be the lopa of a vi?se.sya, as You propose it for dharmin- etc. With best wishes ?Srutavega. > -----Urspr?ngliche Nachricht----- > Von: Indology [mailto:INDOLOGY at liverpool.ac.uk]Im Auftrag von Birgit > Kellner > Gesendet am: Dienstag, 11. November 2003 12.59 > An: INDOLOGY at liverpool.ac.uk > Betreff: Nouns ending in "-in": gender? > > Dear colleagues, > > I was wondering whether there are any definite rules or established > practices concerning the gender of Sanskrit nouns ending in "-in". > All such words that I know have masculine gender (e.g. dharmin, > pratiyogin), and this seems also to be the case with most such words > lemmatized in Monier-Williams. > > I have now some passages with -in-nouns in neuter gender and am > wondering whether this requires explanation. Is the gender of such nouns > a matter of habit and convention or one of grammatical rule? > > One could imagine that these words originally derive from adjectives > which in turn are formed from nouns plus the in-suffix. If that is the > case, then the gender of the -in-noun might be derived from those nouns > with which the adjectives were most commonly used. By implication, the > -in-nouns would then be limited to specific contexts, where the > connection with the original noun (e.g. "dharma" in the case of > "dharmin") from which the adjective had been derived is still > semantically implicit. For instance, one might think that words like > "dharmin" and "pratiyogin" were originally adjectives used with a noun > like "artha" and retained a masculine gender because of this specific > usage. > > By contrast, the occurrence of neuter nouns (like "virodhi") could be > explained through derivation from adjectives originally used with neuter > nouns (like "liGga"). But is it really plausible that the gender of > (some) nouns is a matter of such complicated derivations which tie nouns > to very specific contexts of usage? Or would the choice of neuter or > masculine in such cases be arbitrary, and the preference for masculine > simply be a matter of linguistic convention regardless of context of use? > > Thanks in advance and best regards, > > Birgit Kellner > From jpo at UTS.CC.UTEXAS.EDU Wed Nov 12 02:02:23 2003 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Tue, 11 Nov 03 20:02:23 -0600 Subject: Hello Patrick In-Reply-To: <60D386B60521234BB917967801F3A30FF8F19E@lsa-m4.lsa.adsroot.itcs.umich.edu> Message-ID: <161227073436.23782.11492936828906061392.generated@prod2.harmonylists.io> Madhav: That is OK. I understand. What conference are you attending in Delhi? The one organized by Madhu Kishwar on Indian Religions? If so, I'll also be there, so we can meet. Best, Patrick >I am sorry to tell you that I cannot submit an article for the >Dharma volume of the JIP. The bulk of my books are still boxed in, >and it is going to be several more weeks until I have full access to >my own books and files. >Additionally the administrative responsibilities this semester are >rather time-consuming and take priority over my personal desire to >complete articles etc. Several promotion committees with deadlines >in the first week of December. There is no point in keeping you >waiting for my article. In December, I am reading a paper at a >conference in Delhi on "Revisiting the notion of Zi.s.ta in >Bhart.rhari" and my paper does deal in part with the notion of >Dharma, though there is much more to the notion of Dharma in >Vyakarana, and some day I will get to it, but cannot do it now. I >hope you will excuse me. > >Madhav From mmdesh at UMICH.EDU Wed Nov 12 01:50:40 2003 From: mmdesh at UMICH.EDU (Madhav Deshpande) Date: Tue, 11 Nov 03 20:50:40 -0500 Subject: Hello Patrick Message-ID: <161227073431.23782.14370658237545843302.generated@prod2.harmonylists.io> I am sorry to tell you that I cannot submit an article for the Dharma volume of the JIP. The bulk of my books are still boxed in, and it is going to be several more weeks until I have full access to my own books and files. Additionally the administrative responsibilities this semester are rather time-consuming and take priority over my personal desire to complete articles etc. Several promotion committees with deadlines in the first week of December. There is no point in keeping you waiting for my article. In December, I am reading a paper at a conference in Delhi on "Revisiting the notion of Zi.s.ta in Bhart.rhari" and my paper does deal in part with the notion of Dharma, though there is much more to the notion of Dharma in Vyakarana, and some day I will get to it, but cannot do it now. I hope you will excuse me. Madhav From mmdesh at UMICH.EDU Wed Nov 12 01:54:37 2003 From: mmdesh at UMICH.EDU (Madhav Deshpande) Date: Tue, 11 Nov 03 20:54:37 -0500 Subject: Hello Patrick Message-ID: <161227073434.23782.16867291658385083053.generated@prod2.harmonylists.io> Sorry! I sent a personal message by mistake to Indology. Please disregard it. Madhav Deshpande From mmdesh at UMICH.EDU Wed Nov 12 03:28:47 2003 From: mmdesh at UMICH.EDU (Madhav Deshpande) Date: Tue, 11 Nov 03 22:28:47 -0500 Subject: Hello Patrick Message-ID: <161227073438.23782.2769005221544376567.generated@prod2.harmonylists.io> I will be at the Bhartrhari conference (Dec 12-14) organized by Motilal Banarsidass, but will be leaving for Pune on the morning of Dec 15. Are you planning to come to Pune? I will be in Pune for about 10 days, and then return to US on Dec 29. Madhav -----Original Message----- From: Patrick Olivelle [mailto:jpo at UTS.CC.UTEXAS.EDU] Sent: Tue 11/11/2003 9:02 PM To: INDOLOGY at liverpool.ac.uk Cc: Subject: Re: Hello Patrick Madhav: That is OK. I understand. What conference are you attending in Delhi? The one organized by Madhu Kishwar on Indian Religions? If so, I'll also be there, so we can meet. Best, Patrick >I am sorry to tell you that I cannot submit an article for the >Dharma volume of the JIP. The bulk of my books are still boxed in, >and it is going to be several more weeks until I have full access to >my own books and files. >Additionally the administrative responsibilities this semester are >rather time-consuming and take priority over my personal desire to >complete articles etc. Several promotion committees with deadlines >in the first week of December. There is no point in keeping you >waiting for my article. In December, I am reading a paper at a >conference in Delhi on "Revisiting the notion of Zi.s.ta in >Bhart.rhari" and my paper does deal in part with the notion of >Dharma, though there is much more to the notion of Dharma in >Vyakarana, and some day I will get to it, but cannot do it now. I >hope you will excuse me. > >Madhav From rbm49 at EXT.CANTERBURY.AC.NZ Tue Nov 11 19:51:59 2003 From: rbm49 at EXT.CANTERBURY.AC.NZ (Richard Mahoney) Date: Wed, 12 Nov 03 08:51:59 +1300 Subject: Nouns ending in "-in": gender? In-Reply-To: <3FB0CEEC.6010505@univie.ac.at> Message-ID: <161227073428.23782.1210095660740989254.generated@prod2.harmonylists.io> Dear Birgit, On Tue, Nov 11, 2003 at 12:58:36PM +0100, Birgit Kellner wrote: > Dear colleagues, > > I was wondering whether there are any definite rules or established > practices concerning the gender of Sanskrit nouns ending in "-in". > All such words that I know have masculine gender (e.g. dharmin, > pratiyogin), and this seems also to be the case with most such words > lemmatized in Monier-Williams. > > I have now some passages with -in-nouns in neuter gender and am > wondering whether this requires explanation. Is the gender of such nouns > a matter of habit and convention or one of grammatical rule? > > One could imagine that these words originally derive from adjectives > which in turn are formed from nouns plus the in-suffix. [snip] In case they may be useful, I've just printed out all the Skt headwords (with and without definitions) in M-W that end in `-in'. For headwords and definitions (utf-8) see: http://homepages.comnet.co.nz/~r-mahoney/mw_dict/in_suffix_def.txt (1.6Mb) For headwords alone (simplified translit, refer to above for details) see: http://homepages.comnet.co.nz/~r-mahoney/mw_dict/in_suffix_match.txt (61k) Best regards, Richard Mahoney -- Richard MAHONEY | internet: homepages.comnet.net.nz/~r-mahoney Littledene | telephone / telefax: ++64 312 1699 Bay Road | cellular: ++64 25 829 986 OXFORD, NZ | e-mail: r.mahoney at comnet.net.nz From j_e_m_houben at YAHOO.COM Thu Nov 13 12:27:41 2003 From: j_e_m_houben at YAHOO.COM (Jan E.M. Houben) Date: Thu, 13 Nov 03 04:27:41 -0800 Subject: Fwd: mukta 'open' Message-ID: <161227073441.23782.9998556669421544789.generated@prod2.harmonylists.io> Dear Ashok, Thanks for your contribution, I am happy to forward it to the list. Jan --- Ashok Aklujkar wrote: Date: Thu, 13 Nov 2003 13:26:23 +0900 Subject: mukta 'open' From: Ashok Aklujkar To: "Jan E.M. Houben" Dear Jan. You wrote: >Could you point out occurrences of mukta-vidyaapii.tha and of mukta-dvaara?< I have read mukta-vidyaapii.tha in the context of Yashwantrao Chavan Maharashtra Open University. Unfortunately, the website of this institution is still under construction. So, I could not see how it speaks of itself in Marathi. However, I did notice the following: From: http://www.educationinfoindia.com/Tilak%20Maharashtra%20Vidyapeeth.htm >Mukta Vidya Kendra (Open University Centre)< From: http://www.bengalonthenet.com/culture/theatre/mukta_mancha.shtml >The drama was not fully a stage drama. He presented the drama as ?Kathakata? in open air or ?mukta mancha?< From: http://www.asiaosc.org/article_42.html The Mukta (Free) Bangla Fonts Project is happy to announce the release of the Sagar Open Type Font for Bangla. ... This is also the first font of the project to be developed using completely Free tools. ... The Mukta (Free) Bangla Fonts Project is a completely volunteer run effort to provide Free/Open Source OpenType fonts for the Bangla (Bengali) language. ... It is a sub project of the "Ankur - Bengali in Free/Libre/Open Source Software Project", From: http://www.yogadancer.com/Pages/Muktasana.shtml >Muktasana Mukta means "to Liberate." These are Liberating Poses> From: http://www.newsonweb.com/chennaionline/newsitemnew.asp?NEWSID={6344A574-DF2C -4A45-9FCE-8DDC2F93E488}&CATEGORYNAME=National >"... the matter will be discussed in the executive committee of the Mukta Mancha where the final decision will be taken," he said. [Ajit] Panja, who fell out with Trinamool chief Mamata Banerjee two years ago and recently floated the platform 'Mukta Mancha'...< At http://www.geocities.com/conceptstudies/Links_to_colleges.htm one can find a list of open universities in India. The links lead to e-mail addresses. If you find the time to do so, pl. ask on each e-mail address how the open university concerned speaks of itself in the local language. For practical reasons I will not participate in the discussion, but you can forward, if you wish, my findings to the list. Best wishes. ashok __________________________________ Do you Yahoo!? Protect your identity with Yahoo! Mail AddressGuard http://antispam.yahoo.com/whatsnewfree From silk at HUMNET.UCLA.EDU Fri Nov 14 06:41:08 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Thu, 13 Nov 03 22:41:08 -0800 Subject: help with a Tibetan reference Message-ID: <161227073451.23782.5881159265216329615.generated@prod2.harmonylists.io> I am wondering if someone might be able to help me track down a work: In a Russian work (Skazochnye Syuzhety v Pamyatnikakh Tibetsko? i Mongol'sko? Literatur (Moskow: Nauka, 1989), Dandaryn Endon refers to a text, said to be story collection commenting on the Lam rim chen mo, as follows: Lobsang Tshering (blo bzang tshe ring): Lam rim chen mo'i zin bris sems kyi ce spyang tshul ba'i man ngag thabs mkhas wa mo don yod (??) Any hints appreciated, jonathan silk <> -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From s.hodge at PADMACHOLING.FREESERVE.CO.UK Fri Nov 14 01:18:41 2003 From: s.hodge at PADMACHOLING.FREESERVE.CO.UK (Stephen Hodge) Date: Fri, 14 Nov 03 01:18:41 +0000 Subject: Nouns ending in "-in": gender? Message-ID: <161227073444.23782.8024334237099729132.generated@prod2.harmonylists.io> Mummification of suitably holy Buddhist individuals is not uncommon in Tibet, China, Korea and Japan. Though I suspect that the answer will be negative, was mummification ever done anywhere in India ? Best wishes, Stephen Hodge From mkapstei at MIDWAY.UCHICAGO.EDU Fri Nov 14 09:43:35 2003 From: mkapstei at MIDWAY.UCHICAGO.EDU (Matthew Kapstein) Date: Fri, 14 Nov 03 03:43:35 -0600 Subject: mummification in India In-Reply-To: Message-ID: <161227073449.23782.15357333005557630477.generated@prod2.harmonylists.io> The story of the preservation of the corpse of the Buddhist patriarch Mahakasyapa in Mount Kukkutapada also comes to mind. Matthew Kapstein From silk at HUMNET.UCLA.EDU Fri Nov 14 17:13:05 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Fri, 14 Nov 03 09:13:05 -0800 Subject: Abhidarma-samuccaya and Bhasya E-text publication Message-ID: <161227073454.23782.8109943023461067144.generated@prod2.harmonylists.io> It is my pleasure to pass along the following information regarding the publication of a fine piece of work, the E-Text Abhidarma-samuccaya and Bhasya. The following website http://www.shiga-med.ac.jp/public/yugagyo/ contains a Skt-Tib and a Chinese edition of this text in pdf format, available for free download. These materials were prepared by a team headed by Prof Osamu HAYASHIMA, to whom all scholars interested in this material should be very grateful. -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From vielle at ORI.UCL.AC.BE Fri Nov 14 08:51:01 2003 From: vielle at ORI.UCL.AC.BE (Christophe Vielle) Date: Fri, 14 Nov 03 09:51:01 +0100 Subject: mummification in India In-Reply-To: <010401c3aa4d$8181ff90$3531893e@zen> Message-ID: <161227073446.23782.7388326711042780910.generated@prod2.harmonylists.io> There is an interesting epic-pur-a.nic testimony on mummification in the story of the r-ajar.si Nimi. See Rm 7, App. I no. 8, ll. 189-212 (= Bombay ed. 7,57.9-20; cf. also the indian commentaries ad loc.) and ViP 4,5.9 (cf. the note of Wilson's translation ad loc. adding another reference about mummification from the SkP K-a/s-ikha.n.da), where, moreover, the mummified body of Nimi is used as adhar-ara.ni and shaked (MATH), from which is born his son Mithi the Vaideha/Janaka (cf. V-aP 89.5 = B.dP 2,3,64.5, or Kirfel's PPa?c 338,98.5). >Mummification of suitably holy Buddhist individuals is not uncommon in >Tibet, China, Korea and Japan. Though I suspect that the answer will be >negative, was mummification ever done anywhere in India ? > >Best wishes, >Stephen Hodge 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 witzel at FAS.HARVARD.EDU Mon Nov 17 19:38:01 2003 From: witzel at FAS.HARVARD.EDU (Mi. Witzel) Date: Mon, 17 Nov 03 14:38:01 -0500 Subject: New IPSAS Vol.: Epic Grammar by Th. Oberlies Message-ID: <161227073456.23782.2907921624272478630.generated@prod2.harmonylists.io> Sorry, I forgot to put in INDOLOGY's address in this recent message to the Indology/Indian lists. So, again: ================================================================= We are please to announce the release of a new volume in the Grundriss series: INDIAN PHILOLOGY AND SOUTH ASIAN STUDIES, edited by Albrecht Wezler and Michael Witzel (http://www.people.fas.harvard.edu/~witzel/ipsas.htm) : IPSAS vol. 5 Thomas Oberlies A Grammar of Epic Sanskrit Berlin, New York : de Gruyter 2003 pp.LVI, 632, Euro 148.00 This massive book, dedicated to E.D. Kulkarni and N. Sen, deals with the typical features that distinguish the Sanskrit of the Mahabharata and Ramayana from the classical Sanskrit (of Panini) and establish it as a distinct form of Sanskrit, just like Buddhist Hybrid Sanskrit. The work is based on the critical edition of both texts, as made available in electronic form by Muneo Tokunaga (Kyoto Univ.) It deals with questions of Sandhi, declension (nouns, pronouns, numerals, ordinals), the verbal system, including the aberrant form of present classes, and with syntax. There are additional sections on nominal composition, prepositions and postpositions, and a long section (pp. 383-550) on the roots and verb forms specific to Epic Sanskrit, which is a welcome addition to Whitney's "Roots" -- by now quite dated. cf. de Gruyter's announcemnt : http://www.degruyter.de/rs/bookSingle.cfm?id=IS-3110144484-1&l=D Th. Oberlies is Professor and Chair at G?ttingen University. (Seminar f?r Indologie und Buddhismuskunde der Universit?t, Hainbundstrasse 21, 37085 G?ttingen, Germany ; Tel. 0551-57068; Fax -48014 ) The book will eventually be reprinted in India by Munshiram Manoharlal. ============================================================ Michael Witzel Department of Sanskrit & Indian Studies, Harvard University 1 Bow Street, Cambridge MA 02138, USA ph. 1- 617-496 2990 (also messages) home page: http://www.people.fas.harvard.edu/~witzel/mwpage.htm From silk at HUMNET.UCLA.EDU Thu Nov 20 22:59:04 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Thu, 20 Nov 03 14:59:04 -0800 Subject: help in finding a vesya--well, a book anyway Message-ID: <161227073458.23782.16460920864173150304.generated@prod2.harmonylists.io> Friends, I have been looking to see a copy of Sternbach's work on Vesya: Synonyms and Aphorisms. I am afraid that even the exact publication data are not quite clear to me. There seems to have been a book, and then several articles supplementing it (but even this I am not entirely sure about). Any hints about the publication details, and where actual copies might be found, would be appreciated. thanks so much, jonathan PS: this I *think* is quite different from a book I do have before me: Ga.nikaa-v.tta-sa.mgraha.h or Texts on Courtezans in Classical Sanskrit. But perhaps the latter is a compilation of the former materials? (If so, I miss what he somewhere claims is a compilation of over 330 synonyms for vezyaa...) -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From mkapstei at MIDWAY.UCHICAGO.EDU Thu Nov 20 23:32:37 2003 From: mkapstei at MIDWAY.UCHICAGO.EDU (Matthew Kapstein) Date: Thu, 20 Nov 03 17:32:37 -0600 Subject: Skt tenses and moods In-Reply-To: Message-ID: <161227073461.23782.12718380291661342428.generated@prod2.harmonylists.io> Dear Vyaakara.nas'iroma.naya.h, M.R. Kale's A Higher Sanskrit Grammar, ch. XII, p. 238, divides the ten lakaara into six tenses -- kaalaa.h -- and four moods -- arthaa.h . I would be grateful for references to passages in the major classical grammars (Mahaabhaa.sya, etc.), or vulgar Sanskrit grammars (e.g. Saarasvata) in which this particular distinction occurs or is explained. (Though Kale sometimes supports himself with an exact citation, he's not done so here.) with thanks for your attention, Matthew Kapstein Ecole Pratique des Hautes Etudes and University of Chicago From mmdesh at UMICH.EDU Fri Nov 21 02:58:04 2003 From: mmdesh at UMICH.EDU (Madhav Deshpande) Date: Thu, 20 Nov 03 21:58:04 -0500 Subject: Skt tenses and moods Message-ID: <161227073463.23782.916903802166188859.generated@prod2.harmonylists.io> Look up Jayashree Gune's 1978 book: The Meaning of Tenses and Moods, Deccan College, Pune Madhav Deshpande -----Original Message----- From: Indology on behalf of Matthew Kapstein Sent: Thu 11/20/2003 6:32 PM To: INDOLOGY at liverpool.ac.uk Subject: Skt tenses and moods Dear Vyaakara.nas'iroma.naya.h, M.R. Kale's A Higher Sanskrit Grammar, ch. XII, p. 238, divides the ten lakaara into six tenses -- kaalaa.h -- and four moods -- arthaa.h . I would be grateful for references to passages in the major classical grammars (Mahaabhaa.sya, etc.), or vulgar Sanskrit grammars (e.g. Saarasvata) in which this particular distinction occurs or is explained. (Though Kale sometimes supports himself with an exact citation, he's not done so here.) with thanks for your attention, Matthew Kapstein Ecole Pratique des Hautes Etudes and University of Chicago From silk at HUMNET.UCLA.EDU Fri Nov 21 18:44:15 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Fri, 21 Nov 03 10:44:15 -0800 Subject: sternbach's vesya Message-ID: <161227073474.23782.6407177877390141480.generated@prod2.harmonylists.io> My thanks to Roland Steiner who provided full details for Sternbach's works on Vesya. Now all that remains is to find copies! many thanks, jonathan -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From silk at HUMNET.UCLA.EDU Fri Nov 21 18:52:43 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Fri, 21 Nov 03 10:52:43 -0800 Subject: adoption & marriage: legal question Message-ID: <161227073478.23782.8254019935262819966.generated@prod2.harmonylists.io> For the Dharmazaastrins: In a story I have studied, Indian but available only in Tibetan (the tale of Utpalavar.naa), a man with a daughter, but no son, meets a young man, who is an orphan. He tells the young man he will give him his daughter in marriage if the young man will come to live in his house. The young man agrees, and marries the daughter. (the story gets interesting because the man dies, the son-in-law has a sexual liason with the widow=his mother-in-law, the wife finds out about it etc.) Question: is there any question of adoption possible here? The young man could make himself a svaayamdatta, as I understand it, but in that case --if I understand correctly--there is no way he could marry the daughter, right? He would then fall under all the restrictions on marriagable women (and agamyaa in general) that would apply to a natural son. Is this correct? (The text never says he is adopted.). Part of the reason I am wondering about this may be my long-held doubt about how things work in the, admitted entirely unrelated, case of Japan, in which young men are adopted as husbands for daughters in families without sons. Although Japan has no notion of pi.n.da as such in the Indian legal sense that would make the presence of one able to give the pi.n.da so important, the overall notion is the same, continuation of the line. I do not know how Japanese law or custom explains what should, prima facie, be the subsequent sibling incest of husband/adopted son and daughter. Any hints would be much appreciated, jonathan -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From silk at HUMNET.UCLA.EDU Fri Nov 21 19:01:53 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Fri, 21 Nov 03 11:01:53 -0800 Subject: vesyas: whore or courtezans? In-Reply-To: Message-ID: <161227073481.23782.8433358606391500638.generated@prod2.harmonylists.io> Perhaps Allen is thinking of "Legal Position of Prostitutes according to Kautilya's Arthasastra," reprinted in Juridical Studies in Ancient Indian Law, part 1: 199-270. The problem as I understand it is not that there were never distinctions in usage, but that they cannot now necessarily be satisfactorily extracted from texts the contexts of which we have almost entirely lost. Moreover, like many such things, the nuance of the words in question appears to have varied significantly between authors/time/places. This is why, I think, Sternbach's encyclopedic compilation leads one into some confusion. For example, there is good evidence that the ga.nikaa were true courtesans, high class, and not street-walkers--S says this ("in all the sources the word ga.nikaa always denoted the highest degree of prostitutes--a courtesan"), but for instance the word ruupaajiivaa (which should mean something like a woman who makes a living off her looks) appears to have a very broad meaning, but distinct at least in some sources from ga.nikaa. A problem comes when one finds a number of terms which some sources distinguish used is what can only be apposition. So, I think the question of whore/courtesan is actually part of a much bigger question: how much of our translation really understands the nuance of the original we claim to render. (I recently came up against this with a discussion of excretion--I had no idea what sort of words to use for urination etc., since I have no idea what the nuance of the original implied.) (I hope at least the first line of this email is helpful to Allen!) JAS -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From Asko.Parpola at HELSINKI.FI Fri Nov 21 09:13:20 2003 From: Asko.Parpola at HELSINKI.FI (Asko Parpola) Date: Fri, 21 Nov 03 11:13:20 +0200 Subject: A large collection of Vedic recitations In-Reply-To: <000001c3a855$ed8b6d10$82b68283@indo.univie.ac.at> Message-ID: <161227073465.23782.17815128309823067454.generated@prod2.harmonylists.io> As announced at the 12th World Sanskrit Conference in Helsinki in July 2003, the Danish researcher Ms Guni Hesting Kirchheiner has completed her long project of recording "The four Vedas" in India. The recordings were made to preserve the traditions of Vedic recitations, and to make them available for scholarly research. The recordings are not sold to private persons and political or social organizations, but university institutions and scholarly libraries can purchase a copy for research purposes. Copying is not allowed and will be followed by legal action. The full set of 446 CD's costs DKK 25.000 (approximately USD 3.200) plus handling charges, postage and applicable taxes. Orders are to be sent to: Department of Orientalia and Judaica, The Royal Library, P.O.Box 2149, l0l6 Copenhagen K, Denmark. Further information: http://www.kb.dk/kb/dept/nbo/oja/Indianvedas/index-en.htm From witzel at FAS.HARVARD.EDU Fri Nov 21 16:37:04 2003 From: witzel at FAS.HARVARD.EDU (Mi. Witzel) Date: Fri, 21 Nov 03 11:37:04 -0500 Subject: F.B.J. Kuiper, 1907-2003 Message-ID: <161227073469.23782.7436632647455999185.generated@prod2.harmonylists.io> A few days ago, the sad news has reached me of the passing away of my Leiden colleague, friend, and Guru, F.B.J. Kuiper. Franciscus Bernardus Jacobus Kuiper was born on July 7th, 1907 at 's Gravenhage (The Hague). He was emeritus professor of Leiden University, Knight in the Order of the Netherlands Lion, and Member of the Royal Academy of Sciences, Amsterdam. He passed away quietly on the morning of November 14th, 2003. He is survived by wife Mrs. H. Kuiper, three sons, a daughter, and his grandchildren. The burial, attended by family and few close friends and colleagues, took place on the19th. With F.B.J. Kuiper one of last great Indologists of his generation has left us. Kuiper's work spanned a host of fields: from Indo-European linguistics to Indo-Iranian, Vedic, Skt. drama, Prakrit, Dravidian, Munda, Pan-Indian linguistics, the Indian Sprachbund, to Indian and Iranian mythology. For a list of Kuiper's publications, spanning seven decades, and a for discussion of his work, see several lists in his journal, the Indo-Iranian Journal, as well as in the introduction to his "Ancient Indian Cosmogony" (ed. J. Irwin, Delhi 1983), T.Ya. Elizarenkova's essay on Kuiper (Trudy po vedijskoij mifologii = in Engl., Numen 34, 1987, 145-178), and in the introduction to his "Selected Writings on Indian Linguistics and Philology" (ed. A. Lubotsky, M.S. Oort, M. Witzel, Amsterdam 1997). To honor his work, it is perhaps best to quote two published estimations: T.Ya. Elizarenkova (Numen): "The activity of Kuiper ... is uncommonly many-sided. He is not only the author of many articles, which have opened new perspectives for Indology, but also an active reviewer who quickly published his reactions to important Indological and Iranistical publications, a participant in different scholarly discussions." And from the 1997 linguistic collection: ".. whether he publishes a short note in IIJ or a monograph, these contributions always contain a new approach to an old problem, or they deal with a novel topic first discovered and treated only by him. ... [he] represents the most innovative and at the same time, lasting work done in our field in the Netherlands during this century." MW. ============================================================ Michael Witzel Department of Sanskrit & Indian Studies, Harvard University 1 Bow Street, Cambridge MA 02138, USA ph. 1- 617-496 2990 (also messages) home page: http://www.people.fas.harvard.edu/~witzel/mwpage.htm From athr at LOC.GOV Fri Nov 21 18:42:25 2003 From: athr at LOC.GOV (Allen W Thrasher) Date: Fri, 21 Nov 03 13:42:25 -0500 Subject: help in finding a vesya--well, a book anyway Message-ID: <161227073472.23782.15115976017415394424.generated@prod2.harmonylists.io> Have you checked out the bibliography of his works in The Ludwik Sternback Felicitation Volume (Lucknow: Akhila Bharatiya Sanskrit Parishad, 1979, v. 1 p. 25-56)? Allen Allen W. Thrasher, Ph.D. Senior Reference Librarian Southern Asia Section Asian Division Library of Congress Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732 fax 202-707-1724 athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. >>> silk at HUMNET.UCLA.EDU 11/20/03 05:59PM >>> Friends, I have been looking to see a copy of Sternbach's work on Vesya: Synonyms and Aphorisms. I am afraid that even the exact publication data are not quite clear to me. There seems to have been a book, and then several articles supplementing it (but even this I am not entirely sure about). Any hints about the publication details, and where actual copies might be found, would be appreciated. thanks so much, jonathan PS: this I *think* is quite different from a book I do have before me: Ga.nikaa-v.tta-sa.mgraha.h or Texts on Courtezans in Classical Sanskrit. But perhaps the latter is a compilation of the former materials? (If so, I miss what he somewhere claims is a compilation of over 330 synonyms for vezyaa...) -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From athr at LOC.GOV Fri Nov 21 18:51:30 2003 From: athr at LOC.GOV (Allen W Thrasher) Date: Fri, 21 Nov 03 13:51:30 -0500 Subject: vesyas: whore or courtezans? Message-ID: <161227073476.23782.2601244122950023574.generated@prod2.harmonylists.io> Jonathan Silk's inquiry about Sternbach's article or articles on words for prostitutes raises a question I had already been meaning to submit to the group. Generally it seems when prostitutes in ancient India are discussed by modern Indologists (Western or Indian) they are referred to a disproportionate part of the time as "courtezans." But this reflects no native, "emic," usage that I can think of. The terminology as far as I have noticed is the same for cultivated _grandes horizontales_ who can reduce a plutocrat to beggary and for those who service the poor with quickies. I too remember an article by Sternbach on the issue and his list didn't seem to show any such distinction, except that I seem to remember a term rajaganika, "royal whore," presumably those supplied by a king to his guests. So why not just call them "whores" or "prostitutes" or "sex workers?" An attempt to indicate that their moral and social status was radically different from their modern Western (and modern Indian) counterparts and to claim some sort of superior sexual enlightenment? Allen Allen W. Thrasher, Ph.D. Senior Reference Librarian Southern Asia Section Asian Division Library of Congress Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732 fax 202-707-1724 athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. From Somadevah at AOL.COM Fri Nov 21 19:12:52 2003 From: Somadevah at AOL.COM (Somadeva Vasudeva) Date: Fri, 21 Nov 03 14:12:52 -0500 Subject: =?utf-8?Q?Re:_=C2=A0_=C2=A0_=C2=A0_adoption_&_marriage:_legal_question?= Message-ID: <161227073483.23782.13438112885382090767.generated@prod2.harmonylists.io> In a message dated 21/11/03 6:53:59 pm, silk at HUMNET.UCLA.EDU writes: > He tells the young man he will give him > his daughter in marriage if the young man will come to live in his > house. The young man agrees, and marries the daughter. > Is it not possible that we have here the more common situation where the father "appoints" his daughter a putrikaa first? A man without a son may "appoint" his daughter. Her sons inherit all of her father's wealth. If she dies without a son, her husband inherits. Cf Manusm.rti 9.127--139. Like this, there are no marital complications. The satirist K.semendra makes fun of such arrangements. hope this helps, Somadeva Vasudeva From athr at LOC.GOV Fri Nov 21 19:23:46 2003 From: athr at LOC.GOV (Allen W Thrasher) Date: Fri, 21 Nov 03 14:23:46 -0500 Subject: adoption & marriage: legal question Message-ID: <161227073485.23782.4619847570595615168.generated@prod2.harmonylists.io> I think that some version of a sonless man's marrying his daughter to a man who came to live with him and would inherit as a son was practiced in the Punjab before the British codified the family law of the province, and in their attempt to respect native usage overlooked this practice and confined inheritance to the natural male line exclusively. One pernicious effect was to undermine the British attempt to control female infanticide, since it removed a way a man might make sure his lands went to his direct descendants (whether the quasi-adoptive son or his grandchildren by him) rather than to his male kin. A daughter could no longer prolong his social identity into the future, and so was more of a burden. I seem to recall this in particular reference to the settlements made for the canal colony land grants made for retired soldiers. Perhaps this will stimulate someone else's memory. I have paged Lalita Panigrahi's British Social Policy and Female Infanticide in India to see if she discusses it. I think some research much more recent than this 1972 book has touched on it, though. Allen Allen W. Thrasher, Ph.D. Senior Reference Librarian Southern Asia Section Asian Division Library of Congress Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732 fax 202-707-1724 athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. From A.Griffiths at LET.LEIDENUNIV.NL Fri Nov 21 13:14:03 2003 From: A.Griffiths at LET.LEIDENUNIV.NL (Arlo Griffiths) Date: Fri, 21 Nov 03 15:14:03 +0200 Subject: A grammar of Oriya Message-ID: <161227073467.23782.13325650279297668468.generated@prod2.harmonylists.io> Dear colleagues, I am very happy to be able to to announce the publication of the following book: Lukas Neukom & Manideepa Patnaik A grammar of Oriya [ASAS: Arbeiten des Seminars f?r Allgemeine Sprachwissenschaft Nr. 17] Universit?t Z?rich 2003. pp. 454. ISBN 3-9521010-9-5. CHF 40. To my knowledge, this is the first attempt to provide a full description of this interesting language. -- Arlo Griffiths CNWS / Instituut Kern Universiteit Leiden Postbus 9515 2300 RA Leiden the Netherlands tel.: +31-71-5274128 From dean_anderson at SACARI.ORG Fri Nov 21 21:46:12 2003 From: dean_anderson at SACARI.ORG (Dean Anderson) Date: Fri, 21 Nov 03 15:46:12 -0600 Subject: F.B.J. Kuiper, 1907-2003 Message-ID: <161227073487.23782.11450761210320380764.generated@prod2.harmonylists.io> My condolences on your loss. By coincidence, I just checked out a large stack of his works from the local university library a few days ago. I look forward to reading them although it is sad that I can no longer discuss them with him. Sincerely, Dean Anderson South and Central Asian Research Institute From ucgadkw at UCL.AC.UK Sat Nov 22 04:55:11 2003 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Sat, 22 Nov 03 04:55:11 +0000 Subject: New Devanagari / Malayalam / Kannada fonts for Tex and Omega and Linux Message-ID: <161227073493.23782.17808943220953381261.generated@prod2.harmonylists.io> For Postscript translations of the Velthuis MF files for Devanagari, with implementations for LaTeX and for Omega/Lambda, see http://sarovar.org/projects/devanagari/ See http://sarovar.org/projects/malayalam/ http://sarovar.org/projects/kannadatex/ for Malayalam Linux and TeX, and for Kannada TeX. Best, Dominik From bimahony at DAVIDSON.EDU Sat Nov 22 12:44:38 2003 From: bimahony at DAVIDSON.EDU (Mahony, Bill) Date: Sat, 22 Nov 03 07:44:38 -0500 Subject: A large collection of Vedic recitations Message-ID: <161227073495.23782.4094512460443727421.generated@prod2.harmonylists.io> -----Original Message----- From: Indology on behalf of Asko Parpola Sent: Fri 11/21/2003 4:13 AM To: INDOLOGY at liverpool.ac.uk Cc: Subject: A large collection of Vedic recitations As announced at the 12th World Sanskrit Conference in Helsinki in July 2003, the Danish researcher Ms Guni Hesting Kirchheiner has completed her long project of recording "The four Vedas" in India. The recordings were made to preserve the traditions of Vedic recitations, and to make them available for scholarly research. The recordings are not sold to private persons and political or social organizations, but university institutions and scholarly libraries can purchase a copy for research purposes. Copying is not allowed and will be followed by legal action. The full set of 446 CD's costs DKK 25.000 (approximately USD 3.200) plus handling charges, postage and applicable taxes. Orders are to be sent to: Department of Orientalia and Judaica, The Royal Library, P.O.Box 2149, l0l6 Copenhagen K, Denmark. Further information: http://www.kb.dk/kb/dept/nbo/oja/Indianvedas/index-en.htm From McComas.Taylor at ANU.EDU.AU Sat Nov 22 01:01:24 2003 From: McComas.Taylor at ANU.EDU.AU (McComas Taylor) Date: Sat, 22 Nov 03 12:01:24 +1100 Subject: AgnipurANa Message-ID: <161227073489.23782.8389633320903034993.generated@prod2.harmonylists.io> Dear Friends Could one of you kind folk please recommend the most `respectable' edition of the AgnipurANa? With thanks in advance McComas From gthomgt at ADELPHIA.NET Mon Nov 24 03:30:53 2003 From: gthomgt at ADELPHIA.NET (George Thompson) Date: Sun, 23 Nov 03 22:30:53 -0500 Subject: F.B.J. Kuiper, 1907-2003 In-Reply-To: Message-ID: <161227073497.23782.4381639338128347966.generated@prod2.harmonylists.io> Searching for appropriate words in response to the news of the recent death of F. B. J. Kuiper, I find only these. Perhaps they will be adequate: eruditio longa, vita brevis, variation on an old Latin proverb. Surely the eruditio of Professor Kuiper will be remembered for a very very long time. In any case, news like this teaches humility. Best wishes, George Thompson -----Original Message----- From: Indology [mailto:INDOLOGY at liverpool.ac.uk]On Behalf Of Mi. Witzel Sent: Friday, November 21, 2003 11:37 AM To: INDOLOGY at liverpool.ac.uk Subject: F.B.J. Kuiper, 1907-2003 A few days ago, the sad news has reached me of the passing away of my Leiden colleague, friend, and Guru, F.B.J. Kuiper. Franciscus Bernardus Jacobus Kuiper was born on July 7th, 1907 at 's Gravenhage (The Hague). He was emeritus professor of Leiden University, Knight in the Order of the Netherlands Lion, and Member of the Royal Academy of Sciences, Amsterdam. He passed away quietly on the morning of November 14th, 2003. He is survived by wife Mrs. H. Kuiper, three sons, a daughter, and his grandchildren. The burial, attended by family and few close friends and colleagues, took place on the19th. With F.B.J. Kuiper one of last great Indologists of his generation has left us. Kuiper's work spanned a host of fields: from Indo-European linguistics to Indo-Iranian, Vedic, Skt. drama, Prakrit, Dravidian, Munda, Pan-Indian linguistics, the Indian Sprachbund, to Indian and Iranian mythology. For a list of Kuiper's publications, spanning seven decades, and a for discussion of his work, see several lists in his journal, the Indo-Iranian Journal, as well as in the introduction to his "Ancient Indian Cosmogony" (ed. J. Irwin, Delhi 1983), T.Ya. Elizarenkova's essay on Kuiper (Trudy po vedijskoij mifologii = in Engl., Numen 34, 1987, 145-178), and in the introduction to his "Selected Writings on Indian Linguistics and Philology" (ed. A. Lubotsky, M.S. Oort, M. Witzel, Amsterdam 1997). To honor his work, it is perhaps best to quote two published estimations: T.Ya. Elizarenkova (Numen): "The activity of Kuiper ... is uncommonly many-sided. He is not only the author of many articles, which have opened new perspectives for Indology, but also an active reviewer who quickly published his reactions to important Indological and Iranistical publications, a participant in different scholarly discussions." And from the 1997 linguistic collection: ".. whether he publishes a short note in IIJ or a monograph, these contributions always contain a new approach to an old problem, or they deal with a novel topic first discovered and treated only by him. ... [he] represents the most innovative and at the same time, lasting work done in our field in the Netherlands during this century." MW. ============================================================ Michael Witzel Department of Sanskrit & Indian Studies, Harvard University 1 Bow Street, Cambridge MA 02138, USA ph. 1- 617-496 2990 (also messages) home page: http://www.people.fas.harvard.edu/~witzel/mwpage.htm From jpo at UTS.CC.UTEXAS.EDU Mon Nov 24 14:23:35 2003 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Mon, 24 Nov 03 08:23:35 -0600 Subject: adoption & marriage: legal question In-Reply-To: Message-ID: <161227073499.23782.8050355893477281241.generated@prod2.harmonylists.io> Jonathan: The answer may lie in the institution of "niyoga" - where a sonless man will "appoint" his daughter as his "son" -- putrikaa, someone I call "female-son". Any sons such a "female-son" gets, is regarded as the "son" of his maternal grandmother. Discussed at length by Hans Peter-Schmidt in his "Some Rites and Rights of Women." What is found in the Dharmasastras makes no reference to where the newly married couple may reside, but it makes sense that they would reside with the wife's parents rather than, as normal, with the husband's. Patrick >For the Dharmazaastrins: > >In a story I have studied, Indian but available only in Tibetan (the >tale of Utpalavar.naa), a man with a daughter, but no son, meets a >young man, who is an orphan. He tells the young man he will give him >his daughter in marriage if the young man will come to live in his >house. The young man agrees, and marries the daughter. (the story >gets interesting because the man dies, the son-in-law has a sexual >liason with the widow=his mother-in-law, the wife finds out about it >etc.) > >Question: is there any question of adoption possible here? The young >man could make himself a svaayamdatta, as I understand it, but in >that case --if I understand correctly--there is no way he could marry >the daughter, right? He would then fall under all the restrictions on >marriagable women (and agamyaa in general) that would apply to a >natural son. Is this correct? (The text never says he is adopted.). > >Part of the reason I am wondering about this may be my long-held >doubt about how things work in the, admitted entirely unrelated, case >of Japan, in which young men are adopted as husbands for daughters in >families without sons. Although Japan has no notion of pi.n.da as >such in the Indian legal sense that would make the presence of one >able to give the pi.n.da so important, the overall notion is the >same, continuation of the line. I do not know how Japanese law or >custom explains what should, prima facie, be the subsequent sibling >incest of husband/adopted son and daughter. > >Any hints would be much appreciated, jonathan >-- >Jonathan Silk >Department of East Asian Languages & Cultures >Center for Buddhist Studies >UCLA >290 Royce Hall >Box 951540 >Los Angeles, CA 90095-1540 >phone: (310)206-8235 >fax: (310)825-8808 >silk at humnet.ucla.edu From silk at HUMNET.UCLA.EDU Mon Nov 24 17:20:17 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Mon, 24 Nov 03 09:20:17 -0800 Subject: adoption & marriage: legal question In-Reply-To: Message-ID: <161227073502.23782.7318852558960783281.generated@prod2.harmonylists.io> with regard to the suggestions regarding niyoga and appointment of a daughter as putrikaa, the (or rather an) interesting point is that the text is entirely uninterested in this aspect: there is no mention of inheritance. But I presume, and have not been disabused of this notion by the responses so far, that there is no particular reason for the son-in-law in the story in question to have been adopted, since the daughter could (although this is not mentioned) have inherited. Shall I assume that within the putative original context, an audience would have assumed the daughter to the heir, even if the story never mentions it? Moreover, may I presume by the silence of the zi.s.tas that another of my assumptions was correct and actually adopting the young man would, in fact, make his marriage to the daughter an incestuous one? JAS -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From jpo at UTS.CC.UTEXAS.EDU Mon Nov 24 17:56:22 2003 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Mon, 24 Nov 03 11:56:22 -0600 Subject: adoption & marriage: legal question In-Reply-To: Message-ID: <161227073504.23782.7689057578272875039.generated@prod2.harmonylists.io> At least in the Dharmasastras, there is no instance of adoption for the sake of marrying the daughter; also silent whether an adopted son could marry a biological daughter -- probably not. Patrick >with regard to the suggestions regarding niyoga and appointment of a >daughter as putrikaa, the (or rather an) interesting point is that >the text is entirely uninterested in this aspect: there is no mention >of inheritance. But I presume, and have not been disabused of this >notion by the responses so far, that there is no particular reason >for the son-in-law in the story in question to have been adopted, >since the daughter could (although this is not mentioned) have >inherited. Shall I assume that within the putative original context, >an audience would have assumed the daughter to the heir, even if the >story never mentions it? Moreover, may I presume by the silence of >the zi.s.tas that another of my assumptions was correct and actually >adopting the young man would, in fact, make his marriage to the >daughter an incestuous one? > >JAS >-- >Jonathan Silk >Department of East Asian Languages & Cultures >Center for Buddhist Studies >UCLA >290 Royce Hall >Box 951540 >Los Angeles, CA 90095-1540 >phone: (310)206-8235 >fax: (310)825-8808 >silk at humnet.ucla.edu From athr at LOC.GOV Mon Nov 24 18:27:30 2003 From: athr at LOC.GOV (Allen W Thrasher) Date: Mon, 24 Nov 03 13:27:30 -0500 Subject: adoption & marriage: legal question Message-ID: <161227073507.23782.7536607303088943081.generated@prod2.harmonylists.io> Another question, or possible way of looking at it, is whether the putrikA would inherit, while her husband would not, but the husband would have the control of the property as husband, not as any sort of son or quasi-son of the decedent - the usual situation of husbands of heiresses in England and many European countries until a century or two ago, unless the marriage settlement provided otherwise. And then would the husband have less control over the property, e.g. to sell land, than if he had himself inherited, because he was really a sort of trustee for his sons by the putrikA, and neither he nor even perhaps his putrikA wife was an owner? Allen Allen W. Thrasher, Ph.D. Senior Reference Librarian Southern Asia Section Asian Division Library of Congress Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732 fax 202-707-1724 athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. From jpo at UTS.CC.UTEXAS.EDU Mon Nov 24 18:32:51 2003 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Mon, 24 Nov 03 13:32:51 -0500 Subject: adoption & marriage: legal question In-Reply-To: Message-ID: <161227073509.23782.2057830447205790396.generated@prod2.harmonylists.io> Allen: The husband inherits the putrikaa's property from her father only in the event she dies without issue. Putrikaa, in my understanding, is clearly the owner of the inherited property, and not merely holding it for her son. Jolly's Tagore Lectures made this point very clearly. Of course, ancestral property, according to Indian law, could not be alienated even by the father; the sons have an interest in it. Patrick >Another question, or possible way of looking at it, is whether the >putrikA would inherit, while her husband would not, but the husband >would have the control of the property as husband, not as any sort of >son or quasi-son of the decedent - the usual situation of husbands of >heiresses in England and many European countries until a century or two >ago, unless the marriage settlement provided otherwise. > >And then would the husband have less control over the property, e.g. to >sell land, than if he had himself inherited, because he was really a >sort of trustee for his sons by the putrikA, and neither he nor even >perhaps his putrikA wife was an owner? > >Allen > >Allen W. Thrasher, Ph.D. >Senior Reference Librarian >Southern Asia Section >Asian Division >Library of Congress >Jefferson Building 150 >101 Independence Ave., S.E. >Washington, DC 20540-4810 >tel. 202-707-3732 >fax 202-707-1724 >athr at loc.gov >The opinions expressed do not necessarily reflect those of the Library >of Congress. From silk at HUMNET.UCLA.EDU Tue Nov 25 20:49:41 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Tue, 25 Nov 03 12:49:41 -0800 Subject: formation of the name mahaasaamghika Message-ID: <161227073511.23782.13168828479980037644.generated@prod2.harmonylists.io> The name of one of the Indian Buddhist schools is Mahaasaamghika. Since I was asked about this more than ten years ago, I have wondered about it. The traditional explanation has it that the name signifies "those who belong to the great community" or something along that line. BUT: *if* mahaasamgha + ika then, should > *maahaasamghika right? To generate mahaasaamghika, we need to assume mahaa + saamghika < samgha + ika right? I cannot reconcile what I understand to be the grammer with what I understand the tradition to understand. Any ideas? JAS -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From mmdesh at UMICH.EDU Wed Nov 26 01:27:49 2003 From: mmdesh at UMICH.EDU (Madhav Deshpande) Date: Tue, 25 Nov 03 20:27:49 -0500 Subject: formation of the name mahaasaamghika Message-ID: <161227073514.23782.2857421512075419207.generated@prod2.harmonylists.io> Hi Jonathan, There are couple of ways of going about it. Monier-Williams lists a large number of words with maahaa- and hence the V.rddhi is a commonly attested form. Given that the form is Mahaasaamghika, one can check how widely words like mahaasangha, and saamghika are attested. If the word saamghika is attested, then mahaasaamghika would make perfect sense. On the other hand, if the word mahaasamgha is widely attested, then mahaasaamghika is an anomaly. Of course, there are forms like aabhidhaarmika and paaralaukika with double v.rddhi, and one could have maahaasamghika, but evidently we don't. Madhav -----Original Message----- From: Indology on behalf of Jonathan Silk Sent: Tue 11/25/2003 3:49 PM To: INDOLOGY at liverpool.ac.uk Subject: formation of the name mahaasaamghika The name of one of the Indian Buddhist schools is Mahaasaamghika. Since I was asked about this more than ten years ago, I have wondered about it. The traditional explanation has it that the name signifies "those who belong to the great community" or something along that line. BUT: *if* mahaasamgha + ika then, should > *maahaasamghika right? To generate mahaasaamghika, we need to assume mahaa + saamghika < samgha + ika right? I cannot reconcile what I understand to be the grammer with what I understand the tradition to understand. Any ideas? JAS -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From silk at HUMNET.UCLA.EDU Wed Nov 26 05:53:56 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Tue, 25 Nov 03 21:53:56 -0800 Subject: formation of the name mahaasaamghika In-Reply-To: <01ab01c3b3c0$25b1d510$2d20893e@zen> Message-ID: <161227073518.23782.3209601663424279169.generated@prod2.harmonylists.io> I confess I am not quite sure why S Hodge wrote: >Assuming, of course, that the term is Skt in origin but surely it was used >in Pali etc long before it was seemingly sanskritized. Unless this is a code for "Middle Indic," this appears to be wrong; Mahaasaanghika in whatever shape it takes is not, as far as I know, known in old Paali (that is to say, in any stratum which could be considered older than known Skt sources, although the dating of much of this is a nightmare, as usual.). On the other hand, perhaps I should have elucidated that the term is known from a number of inscriptions, among which (leaving aside those in Kharosthi in which vowel length is not marked), the form maah- does not appear. (A possible exception in L?der's list 1106, from Kaarli, which is printed as maahaasaghiyaanam--but I have not checked the plates yet. Common in such inscriptional instances is the non-occurence of nasal before -gh-. Although not a perfect explanation, I wonder whether the usual short -a- in this position might not be due to an assumption of nasal + aspirated velar, which the Law of Morae would then cause to shorten the vowel. In Mathuraa inscriptions and others from Kaarli, this -a- is always short, but there is only the one (apparent) case of maahaa- I'm still puzzled. JAS -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From s.hodge at PADMACHOLING.FREESERVE.CO.UK Wed Nov 26 01:53:22 2003 From: s.hodge at PADMACHOLING.FREESERVE.CO.UK (Stephen Hodge) Date: Wed, 26 Nov 03 01:53:22 +0000 Subject: formation of the name mahaasaamghika Message-ID: <161227073516.23782.6281811463385334153.generated@prod2.harmonylists.io> Madhav Deshpande wrote: > There are couple of ways of going about it. Monier-Williams lists a large number of words > with maahaa- and hence the V.rddhi is a commonly attested form. Assuming, of course, that the term is Skt in origin but surely it was used in Pali etc long before it was seemingly sanskritized. A quick look in PED suggests to me that a v.rddhi form of mahaa (maahaa) is not used. Perhaps a Pali scholar could elucidate. Best wishes, Stephen Hodge From mkapstei at MIDWAY.UCHICAGO.EDU Wed Nov 26 14:23:43 2003 From: mkapstei at MIDWAY.UCHICAGO.EDU (Matthew Kapstein) Date: Wed, 26 Nov 03 08:23:43 -0600 Subject: formation of the name mahaasaamghika In-Reply-To: Message-ID: <161227073523.23782.12927604285269129790.generated@prod2.harmonylists.io> I'm sorry to say that the discussion strikes me as much ado about not very much. First, there are other examples of the same phenomenon in Sanskrit, e.g., mahaaraajika- as the name for a class of gods Second, this is hardly exceptional: as is clearly stated in Kale, A Higher Sanskrit Grammar, p. 195 (para. 337.c), on taddhita affixes: "In the case of derivatives from compound words sometimes the initial vowel of the second word takes its V.rddhi substitute, and sometimes the V.rddhi is double..." mahaasaamghika, therefore, exemplifies a form of derviation well-known in Sanskrit. It is, however, true that Renou (Grammaire Sanscrite, para. 142C) insists that "l'initiale du premier membre..est frappe'e de la v.rddhi, si la de'rivation vaut pour l'ensemble du compose'..." but he gives no evidence that this is any more than an ad hoc supposition, based on the examples he happened to have in mind. (And in the appended para. (b) he in any case grants that there are exceptions to his rule.) Matthew From mkapstei at MIDWAY.UCHICAGO.EDU Wed Nov 26 14:46:06 2003 From: mkapstei at MIDWAY.UCHICAGO.EDU (Matthew Kapstein) Date: Wed, 26 Nov 03 08:46:06 -0600 Subject: formation of the name mahaasaamghika In-Reply-To: Message-ID: <161227073526.23782.2235289056974879416.generated@prod2.harmonylists.io> Whitney para 1204e is also entirely clear about this. Matthew From silk at HUMNET.UCLA.EDU Wed Nov 26 17:46:22 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Wed, 26 Nov 03 09:46:22 -0800 Subject: formation of the name mahaasaamghika In-Reply-To: Message-ID: <161227073528.23782.14323314281844268980.generated@prod2.harmonylists.io> My thanks to Matthew for his gentle remedial tuition in Skt grammar (at least I can hope, or pretend, it's merely remedial!). JAS -- Jonathan Silk Department of East Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310)206-8235 fax: (310)825-8808 silk at humnet.ucla.edu From selwyn at NTLWORLD.COM Wed Nov 26 11:49:31 2003 From: selwyn at NTLWORLD.COM (L.S. Cousins) Date: Wed, 26 Nov 03 11:49:31 +0000 Subject: formation of the name mahaasaamghika In-Reply-To: Message-ID: <161227073520.23782.13888697954086058787.generated@prod2.harmonylists.io> Jonathan, You are, I think, right that Mahaasa'nghika does not occur in any extant Pali source before the Vinaya and Abhidhamma commentaries and so is presumably not older as regards extant texts than forms found in Sanskrit. But this is largely a consequent of the paucity of surviving non-canonical before Buddhaghosa. The oldest Pali source i.e. Diipava.msa refers to Mahaasa'ngiitika, etc. I am not sure if there an older extant Sanskrit source than that. In fact, given the rather preliminary editing of most Pali commentarial literature we cannot be quite sure that the above is the exact form. Both y/k and .m/'n vary in the later literature; so I incline to think that the underlying form is Middle Indic Mah?sa.mghiya which seems overall to be supported by the inscriptions. I think Stephen is right to assume that the original name is vernacular and any Sanskrit form later. If so, the form is surely technically ambiguous: 1. If the later component is equivalent to Sanskrit saa'nghika, this appears in Pali as sa'nghika or sa.mghika (see the many occurrences in the Vinayapi.taka). As you suggest, this is a perfectly normal Middle Indic formation. 2. If it is equivalent to mahaasa.mgha with the addition of an ika suffix, then I am not sure that we should expect v.rddhi of the first syllable. I incline to suppose that this would be essentially optional in Middle Indian, especially in spoken forms. (In fact, I am not sure that an initial maahaa- ever occurs in Pali. So we must choose between 1 and 2 on other grounds. I incline to the second because it seems to be the sort of name that a nikaaya might adopt faced with an active group of reformers. Also, the Diip form seems to use sa'ngiiti as a calque for sa.mgha in a way which supports this. >I confess I am not quite sure why S Hodge wrote: > >>Assuming, of course, that the term is Skt in origin but surely it was used >>in Pali etc long before it was seemingly sanskritized. > > >Unless this is a code for "Middle Indic," this appears to be wrong; >Mahaasaanghika in whatever shape it takes is not, as far as I know, >known in old Paali (that is to say, in any stratum which could be >considered older than known Skt sources, although the dating of much >of this is a nightmare, as usual.). > >On the other hand, perhaps I should have elucidated that the term is >known from a number of inscriptions, among which (leaving aside those >in Kharosthi in which vowel length is not marked), the form maah- >does not appear. (A possible exception in L?der's list 1106, from >Kaarli, which is printed as maahaasaghiyaanam--but I have not checked >the plates yet. Common in such inscriptional instances is the >non-occurence of nasal before -gh-. Although not a perfect >explanation, I wonder whether the usual short -a- in this position >might not be due to an assumption of nasal + aspirated velar, which >the Law of Morae would then cause to shorten the vowel. In Mathuraa >inscriptions and others from Kaarli, this -a- is always short, but >there is only the one (apparent) case of maahaa- > >I'm still puzzled. > >JAS > -- Best Wishes, Lance ------------- From: L.S. Cousins, Esq., 12 Dynham Place, Headington, Oxford, OX3 7NL CURRENT EMAIL ADDRESS: selwyn at ntlworld.com From garzilli at ASIATICA.ORG Wed Nov 26 18:59:07 2003 From: garzilli at ASIATICA.ORG (Enrica Garzilli) Date: Wed, 26 Nov 03 13:59:07 -0500 Subject: adoption & marriage: legal question Message-ID: <161227073530.23782.10754306322902500300.generated@prod2.harmonylists.io> A wife can be also appointed by her sonless husband (because he is impotent or ill), or a sonless widow can be appointed, to give up to 2 sons to him conceiving them either with a sapinda or sagotra of her husband, or with his brother (levirate). To appoint a putrikA is just one of the kinds of niyoga. In Italy, aristocratic families sometimes adopt the daughter's husband in order to give him the family name and perpetuate it. It is a legal adoption. Best, eg -- Dr. Enrica Garzilli Uni. of Macerata, Italy Editor-in-chief, IJTS & JSAWS Asiatica Association www.asiatica.org ph. + 39 02 76011 736 fax +39 02 700511864 ************************************* ----- Original Message ----- From: "Patrick Olivelle" To: Sent: Monday, November 24, 2003 9:23 AM Subject: Re: adoption & marriage: legal question > Jonathan: > > The answer may lie in the institution of "niyoga" - where a sonless > man will "appoint" his daughter as his "son" -- putrikaa, someone I > call "female-son". Any sons such a "female-son" gets, is regarded as > the "son" of his maternal grandmother. Discussed at length by Hans > Peter-Schmidt in his "Some Rites and Rights of Women." What is found > in the Dharmasastras makes no reference to where the newly married > couple may reside, but it makes sense that they would reside with the > wife's parents rather than, as normal, with the husband's. > > Patrick > > > > >For the Dharmazaastrins: > > > >In a story I have studied, Indian but available only in Tibetan (the > >tale of Utpalavar.naa), a man with a daughter, but no son, meets a > >young man, who is an orphan. He tells the young man he will give him > >his daughter in marriage if the young man will come to live in his > >house. The young man agrees, and marries the daughter. (the story > >gets interesting because the man dies, the son-in-law has a sexual > >liason with the widow=his mother-in-law, the wife finds out about it > >etc.) > > > >Question: is there any question of adoption possible here? The young > >man could make himself a svaayamdatta, as I understand it, but in > >that case --if I understand correctly--there is no way he could marry > >the daughter, right? He would then fall under all the restrictions on > >marriagable women (and agamyaa in general) that would apply to a > >natural son. Is this correct? (The text never says he is adopted.). > > > >Part of the reason I am wondering about this may be my long-held > >doubt about how things work in the, admitted entirely unrelated, case > >of Japan, in which young men are adopted as husbands for daughters in > >families without sons. Although Japan has no notion of pi.n.da as > >such in the Indian legal sense that would make the presence of one > >able to give the pi.n.da so important, the overall notion is the > >same, continuation of the line. I do not know how Japanese law or > >custom explains what should, prima facie, be the subsequent sibling > >incest of husband/adopted son and daughter. > > > >Any hints would be much appreciated, jonathan > >-- > >Jonathan Silk > >Department of East Asian Languages & Cultures > >Center for Buddhist Studies > >UCLA > >290 Royce Hall > >Box 951540 > >Los Angeles, CA 90095-1540 > >phone: (310)206-8235 > >fax: (310)825-8808 > >silk at humnet.ucla.edu >