From ganesan at IFPINDIA.ORG Wed Oct 1 12:08:55 2003 From: ganesan at IFPINDIA.ORG (Ganesan) Date: Wed, 01 Oct 03 17:38:55 +0530 Subject: NGMPP-CD Message-ID: <161227073262.23782.2934431258071870776.generated@prod2.harmonylists.io> , I am Ganesan in charge of the Cataloguing and preservation project of the French Institute, Pondicherry. I am very glad to know from your mail Indology-group) that a new CD has been released from NGMPP. From your mail I gather that it contains all the the information found on these cards, such as Title, Author, No. of Folios, State, Size, Script, Language, Material, Date (if dated), Reel No. etc. and also other new search facilities. May I know the price of the CD ? The procedure, etc. for getting it? As of now is there any facility for scholars to know the details of the manuscript collection ? Please inform me about these. Regards, Ganesan From arganis at TODITO.COM Thu Oct 2 02:39:03 2003 From: arganis at TODITO.COM (Horacio Francisco Arganis Juarez) Date: Thu, 02 Oct 03 02:39:03 +0000 Subject: NGMPP CD Message-ID: <161227073265.23782.1222783508064548890.generated@prod2.harmonylists.io> Please check this: A suggestion for the debate of Aryan invasion theory.) http://groups.yahoo.com/group/vediculture/message/4951 ___________________________________________________ ?Toma el control con todito Card! L?der en Internet pre-pagado. From karp at UW.EDU.PL Thu Oct 2 05:14:43 2003 From: karp at UW.EDU.PL (Artur Karp) Date: Thu, 02 Oct 03 07:14:43 +0200 Subject: NGMPP CD In-Reply-To: Message-ID: <161227073268.23782.16925991386562916349.generated@prod2.harmonylists.io> At 02:39 2003-10-02 +0000, you wrote: >Content-Transfer-Encoding: 8bit > >Please check this: A suggestion for the debate of Aryan invasion theory.) >http://groups.yahoo.com/group/vediculture/message/4951 > >___________________________________________________ >?Toma el control con todito Card! L?der en Internet pre-pagado. Text translated into English using one of those funny translating programs? Regards, Artur Karp Poland From acharyadiwakar at HOTMAIL.COM Thu Oct 2 06:32:48 2003 From: acharyadiwakar at HOTMAIL.COM (diwakar acharya) Date: Thu, 02 Oct 03 12:17:48 +0545 Subject: NGMPP-CD Message-ID: <161227073271.23782.2856742290818946203.generated@prod2.harmonylists.io> Dear Dr. Ganesan, >May I know the price of the CD ? >The procedure, etc. for getting it? Each of the two CDs costs 5 euros (plus transfer and postage charges) and can be ordered either from Hamburg or Kathmandu office of the project. >As of now is there any facility for scholars to know the details of the >manuscript collection ? You can send email and inquire us for necessary information, we will try our best. Regards, Diwakar Acharya NGMCP Kathmandu section _________________________________________________________________ The new MSN 8: advanced junk mail protection and 2 months FREE* http://join.msn.com/?page=features/junkmail From Martin.Gansten at TEOL.LU.SE Thu Oct 2 13:14:10 2003 From: Martin.Gansten at TEOL.LU.SE (Martin Gansten) Date: Thu, 02 Oct 03 15:14:10 +0200 Subject: Study on nadi astrology published Message-ID: <161227073274.23782.11493232082927381952.generated@prod2.harmonylists.io> Those interested in the topics of Hindu astrology/divination generally, and nadi reading in particular, may find the following recent publication relevant: Gansten, Martin: Patterns of destiny. Hindu nadi astrology Lund studies in history of religions, ISSN 1103-4882, vol. 17 ISBN: 91-22-02031-4 Stockholm: Almqvist & Wiksell International, 2003 http://www.akademibokhandeln.se/ Regards, Martin Gansten From lmfosse at ONLINE.NO Mon Oct 6 19:15:03 2003 From: lmfosse at ONLINE.NO (Lars Martin Fosse) Date: Mon, 06 Oct 03 21:15:03 +0200 Subject: Mimamsa Message-ID: <161227073276.23782.18231857341078121322.generated@prod2.harmonylists.io> Dear members of the list, Could any of you suggest a good introduction to mimamsa? 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 lmfosse at ONLINE.NO Mon Oct 6 20:37:31 2003 From: lmfosse at ONLINE.NO (Lars Martin Fosse) Date: Mon, 06 Oct 03 22:37:31 +0200 Subject: Hinduism and infertility/childlessness Message-ID: <161227073279.23782.17686089867133052595.generated@prod2.harmonylists.io> Dear members of the list, A student has asked me for references to texts etc. on Hinduism and infertility/childlessness for a research project. Her keywords are "texts, religious practices, rules, norms etc". If any of you could be of any help, I will forward your answers to her. 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 jrasik at COLMEX.MX Tue Oct 7 14:10:46 2003 From: jrasik at COLMEX.MX (Rasik Vihari Joshi Tripathi) Date: Tue, 07 Oct 03 09:10:46 -0500 Subject: Hinduism and infertility/childlessness Message-ID: <161227073282.23782.1408255208213273796.generated@prod2.harmonylists.io> Dear Professor, For religious practices to cure infertality I suggest my recent publication "Upasana-citAmaNi" Vol.I entitled Mantra-Prayoga in two Parts.There is a chapter on SantAna-GopAla-Vidhi to cure four types of barrenhood KAka-bandhyA,Lupta-vastA,StrI-prajA and BandhyA.The book is published by Chaukhamba Sanskrit Pratisthan,Delhi,2003. This book is in four Volumes (eight Parts). I hope it will help your student. Rasik Vihari Joshi -----Mensaje original----- De: Lars Martin Fosse [mailto:lmfosse at ONLINE.NO] Enviado el: Lunes, 06 de Octubre de 2003 03:38 p.m. Para: INDOLOGY at liverpool.ac.uk Asunto: Hinduism and infertility/childlessness Dear members of the list, A student has asked me for references to texts etc. on Hinduism and infertility/childlessness for a research project. Her keywords are "texts, religious practices, rules, norms etc". If any of you could be of any help, I will forward your answers to her. 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 jrasik at COLMEX.MX Tue Oct 7 17:53:45 2003 From: jrasik at COLMEX.MX (Rasik Vihari Joshi Tripathi) Date: Tue, 07 Oct 03 12:53:45 -0500 Subject: Mimamsa Message-ID: <161227073284.23782.11109645959239859917.generated@prod2.harmonylists.io> Dear Professor, I would suggest "Artha-sangraha" by LaugAksi BhAskara edited and translated into English by V.S.Sukthankar, Poona. It has an excellent introduction to MImansA and excellent notes. Rasik Vihari Joshi -----Mensaje original----- De: Lars Martin Fosse [mailto:lmfosse at ONLINE.NO] Enviado el: Lunes, 06 de Octubre de 2003 02:15 p.m. Para: INDOLOGY at liverpool.ac.uk Asunto: Mimamsa Dear members of the list, Could any of you suggest a good introduction to mimamsa? 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 huntington.2 at OSU.EDU Tue Oct 7 18:25:29 2003 From: huntington.2 at OSU.EDU (John Huntington) Date: Tue, 07 Oct 03 14:25:29 -0400 Subject: Circle of Bliss; Buddhist Meditational Art Message-ID: <161227073286.23782.4360479574313561026.generated@prod2.harmonylists.io> Dear Colleagues, After three years of planning and research, the exhibition, "The Circle of Bliss: Buddhist Meditational Art," opened 05 October 2003 at the Los Angeles County Museum of Art. The 157 object exhibition is accompanied by a major 560 page catalogue, authored by John C. Huntington and Dina Bangdel. In addition, there are contributions by seventeen departmental graduate students. For further information see: http://www.lacma.org/ (Click on "Exhibitions" in the column at the left) And, for an on line visit to the complete exhibition go to http://kaladarshan.arts.ohio-state.edu/ If you wish to purchase a catalogue, we would very much appreciate your doing so through this site which helps support the archive through a percentage from Amazon.com. John C. Huntington From athr at LOC.GOV Tue Oct 7 18:29:04 2003 From: athr at LOC.GOV (Allen W Thrasher) Date: Tue, 07 Oct 03 14:29:04 -0400 Subject: Hinduism and infertility/childlessness Message-ID: <161227073288.23782.14155475198133541306.generated@prod2.harmonylists.io> The topic of adoption would be pertinent because it would usually be as a result of infertility (at least the partial infertility of not producing sons). So would that of niyoga, which would be employed even during the husband's lifetime when it was suspected that the infertility was on the male side. These would be treated in any of the Hindu lawbooks and secondary sources. I presume Kane, History of Dharmasastra would have sections on both, and would treat of the ritual of adoption as well. The following titles are on the (Ango-)Hindu law of adoption and would presumably give sources in the Dharmasastras and commentaries: LC Control Number: 36025102 Type of Material: Book (Print, Microform, Electronic, etc.) Personal Name: Bhattacharya, Jogendranath. [from old catalog] Main Title: Commentaries on the Hindu law of inheritance, succession, partition, wills, adoption, marriage, maintenance, stridhan, endowments, castes, and priests. Edition Information: 2d ed. Rev. and enl. Published/Created: Calcutta, Thacker, Spink and co., 1893. Related Names: India. Laws, statutes, etc. [from old catalog] Description: xiv, 178, 178a-178b, 179-286, 286a, 287-390, 390a-390b, 391-768 p. 23 cm. Subjects: Hindu law. [from old catalog] Inheritance and succession--India. [from old catalog] Partition--India. [from old catalog] Wills--India. [from old catalog] Adoption--India. [from old catalog] Marriage law--India. [from old catalog] Religious law and legislation--India. [from old catalog] LC Classification: LAW Geog. Area Code: a-ii--- CALL NUMBER: LAW Copy 1 -- Request in: Law Library Reading Room (Madison, LM201) -- Status: Not Charged -------------------------------------------------------------------- DATABASE NAME: Library of Congress Online Catalog =============================================================================== LC Control Number: 61036265 Type of Material: Book (Print, Microform, Electronic, etc.) Corporate Name: India (Republic) Laws, statutes, etc. [from old catalog] Main Title: Hindu adoptions and maintenance act (Act 78 of 1956) An exhaustive commentary on the act along with the adoption law applicable before passing of this act and other useful appendices, Published/Created: Allahabad, Law Book Co., 1958. Related Names: Gopalakrishnan, T. P., [from old catalog] ed. Description: xxvi, 225 p. 25 cm. Subjects: Adoption--India. [from old catalog] Adoption (Hindu Law) [from old catalog] Support (Domestic relations)--India. [from old catalog] Support (Domestic relations) (Hindu law) [from old catalog] LC Classification: LAW Geog. Area Code: a-ii--- CALL NUMBER: LAW Copy 1 -- Request in: Law Library Reading Room (Madison, LM201) -- Status: Not Charged -------------------------------------------------------------------- DATABASE NAME: Library of Congress Online Catalog =============================================================================== LC Control Number: 34011452 Type of Material: Book (Print, Microform, Electronic, etc.) Personal Name: Kapur, Jeevan Lal, 1897- [from old catalog] Main Title: The law of adoption in India and Burma, Published/Created: Calcutta, The Eastern law house, 1933. Description: xii, 742, [2] p. 25 cm. Subjects: Adoption--India. [from old catalog] Adoption--Burma. [from old catalog] LC Classification: LAW Geog. Area Code: a-br--- a-ii--- CALL NUMBER: LAW Copy 1 -- Request in: Law Library Reading Room (Madison, LM201) -- Status: Not Charged -------------------------------------------------------------------- DATABASE NAME: Library of Congress Online Catalog Also, Lars, I will send you separately a bibliography on infertility in Ayurveda and Siddha, in case your student cares to look through these works to see if they prescribe any religious cures as well as medical ones. It would be too long for the list's guidelines. 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. >>> lmfosse at ONLINE.NO 10/06/03 04:37PM >>> Dear members of the list, A student has asked me for references to texts etc. on Hinduism and infertility/childlessness for a research project. Her keywords are "texts, religious practices, rules, norms etc". If any of you could be of any help, I will forward your answers to her. 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 gruenen at MAIL.SUB.UNI-GOETTINGEN.DE Wed Oct 8 11:54:30 2003 From: gruenen at MAIL.SUB.UNI-GOETTINGEN.DE (gruenendahl) Date: Wed, 08 Oct 03 11:54:30 +0000 Subject: red fingernails / footnails - contemporary significance? Message-ID: <161227073291.23782.12585000117638645060.generated@prod2.harmonylists.io> Dear list members, I have been asked whether red fingernails / footnails have a special significance in contemporary Indian society. Are they indicative of any special social / religious / ritual context, especially with regard to children? Can anyone help? Best regards Reinhold Gr?nendahl ******************************************************************** Dr. Reinhold Gruenendahl Niedersaechsische Staats- und Universitaetsbibliothek Fachreferat sued- und suedostasiatische Philologien (Dept. of Indology) 37070 G?ttingen, Germany Tel (+49) (0)5 51 / 39 52 83 Fax (+49) (0)5 51 / 39 23 61 gruenen at mail.sub.uni-goettingen.de FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN: http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm In English: http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm GRETIL - Goettingen Register of Electronic Texts in Indian Languages http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm From silk at HUMNET.UCLA.EDU Thu Oct 9 18:09:46 2003 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Thu, 09 Oct 03 11:09:46 -0700 Subject: help with identifying a metre Message-ID: <161227073293.23782.7835497360841500811.generated@prod2.harmonylists.io> Friends, there is a passage in the Divyaavadaana Cowell & Neil 407.20-23 (in the story of Ku.naala) printed by the editors as prose, but consistently taken by interpreters, including the re-editor Mukhopadyaya, as verse. The text: mama bhavatu mara.na.m maatu sthitasya dharme vizuddhabhaavasya / na tu jiivitena kaarya.m sajjanadhikk.rtena mama // svargasya dharmalopo yato bhavati jiivitena ki.m tena / mama mara.nahetunaa vai budhaparibhuutena dhikk.rtena // Despite my efforts (feeble as they may be), if this is indeed in verse, I cannot identify the metre. Any suggestions? -- 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 Martin.Gansten at TEOL.LU.SE Fri Oct 10 10:56:05 2003 From: Martin.Gansten at TEOL.LU.SE (Martin Gansten) Date: Fri, 10 Oct 03 12:56:05 +0200 Subject: help with identifying a metre In-Reply-To: <3.0.6.32.20031010085324.00917e30@pop.lu.se> Message-ID: <161227073295.23782.8475934171433346866.generated@prod2.harmonylists.io> >mama bhavatu mara.na.m maatu sthitasya dharme vizuddhabhaavasya / >na tu jiivitena kaarya.m sajjanadhikk.rtena mama // >svargasya dharmalopo yato bhavati jiivitena ki.m tena / >mama mara.nahetunaa vai budhaparibhuutena dhikk.rtena // > >Despite my efforts (feeble as they may be), if this is indeed in >verse, I cannot identify the metre. Any suggestions? This looks like some sort of Arya metre (based on the number of matras rather than syllables), though I can't identify the exact variety. Martin Gansten From steiner at MAILER.UNI-MARBURG.DE Fri Oct 10 11:21:37 2003 From: steiner at MAILER.UNI-MARBURG.DE (Roland Steiner) Date: Fri, 10 Oct 03 13:21:37 +0200 Subject: help with identifying a metre In-Reply-To: <3.0.6.32.20031010125605.008592d0@pop.lu.se> Message-ID: <161227073298.23782.9116465028307487093.generated@prod2.harmonylists.io> As I already wrote Jonathan Silk off-line, the four lines are indeed composed in the Aaryaa metre (with minor defects): v = short syllable or 1 maatraa - = long syllable or 2 maatraa-s mama bhavatu mara.na.m maatu sthitasya dharme vizuddhabhaavasya / v v v v v [!] / v v - / - - // v - v / - - / v - u / - - / - na tu jiivitena kaarya.m sajjanadhikk.rtena mama // v v - / v - v / - - // - v v / - / v / - v v / - svargasya dharmalopo yato bhavati jiivitena ki.m tena / - - / v - v / - - // v - v / v v - / v - v / - - / - mama mara.nahetunaa vai budhaparibhuutena dhikk.rtena // v v v v / v - v / - - // v v v v / - - / v / - v - [!] / - or to be analysed as : v v v v / v - v / - - // v v v v / - - / v - v / - - / [!] (Giiti) With kind regards, Roland Steiner From Hahn.M at T-ONLINE.DE Sat Oct 11 10:57:54 2003 From: Hahn.M at T-ONLINE.DE (Michael Hahn) Date: Sat, 11 Oct 03 12:57:54 +0200 Subject: Fw: Two stanzas in the Kunalavadana Message-ID: <161227073300.23782.11172850429917388064.generated@prod2.harmonylists.io> Forwarded by Michael Hahn ----------------------- Original Message ----------------------- From: Michael Hahn To: silk at HUMNET.UCLA.EDU Date: Fri, 10 Oct 2003 23:00:18 +0200 Subject: Two stanzas in the Kunalavadana ---- Dear Jonathan, As Roland Steiner and Martin Gansten already wrote the two stanzas are indeed composed in the Arya metre. Roland also pointed to the two metrical defects. Neither of them mentioned the textual problems in connections with the two metrical defects that make the stanzas somewhat difficult to translate. I believe the correct text can easily be restored with the help of the canonical Tibetan translation of the Kunalavadana that was done by Padmakaravarma and Rin chen bzang po. By the way: it is a great pity that a critical edition of this translation has so far not been published although it is anything else but a masterpiece. However, it is extremely important in connection with the (literary) development of the Asoka legend. There are considerable deviations from from the Sanskrit text. Mukhopadhyaya's reedition and translation of the Sanskrit text would have profited more from the consultation of the Tibetan translation than of the two Chinese translations. I am sure that the Tibetan Kunalavadana has been studied by various colleagues. I know of an unpublished MA thesis written under Prof. Adelheid Mette at the University of Muenster several years ago, however I had no chance to see it. My friend and colleague Konrad Klaus (University of Bonn) has prepared an edition of the Tibetan text a long time ago (as yet unpublished) of which I have an early draft that gives the readings of the Peking (Q) and Derge (D) editions, however without the philological notes he also prepared. Even that was a great help in quickly finding the passage in question. - While being in Japan last month I came to see a journal of the Ryukoku University edited by Prof. Esho Mikogami. The last two issues contain the first two instalments of a Japanese translation of the Tibetan Kunalavadana. At present I can give you no details since the volumes are not with me but on on their way to Germany. Unfortunately this translation is not accompanied by the Tibetan text. The Tibetan translation of the two stanzas runs as follows: | chos ni rnam dag gyur na bdag ni myur (mi myur Q) du 'chi bar gnas par gyur kyang bla | | skye bo dam pas bdag smad gyur pa'i 'tsho ba bdag la dgos ma yin | | gang las mtho ris dag dang chos 'jig 'gyur ba'i 'tsho (tsho Q) des ci zhig bya | | mkhas pas zil gyis mnan pa'i bkren gyur bdag ni 'chi ba nyid yin mod | <19> In the Tibetan translation this is stanza 19 whereas in the Sanskrit text it is stanza 9. Two things are noteworthy. 1) The two translators recognized the metrical structure. 2) They translated the two stanzas as one Tibetan stanza with the irregular structure of 17+15+15+15 syllables. Usually the Arya stanza is rendered by 4 x 9 syllables or, as in Ravigupta's Aryakosa, by 4 x 7 syllables which creates some difficulties. I suspect that the translators did not recognize the metre. The Tibetan translation solves the metrical and textual problem of the first stanza. We simply have to read mama bhavatu mara.nam aa"su. I think it is obvious that this is the correct text. In the second half of the first stanza you omitted -inadvertently or deliberately - the jana after sajjana. For metrical reasons it is required, however content-wise it is difficult to account for. The Tibetan translation seems to have bdag as the equivalent of jana which is again difficult to explain and moreover this bdag is superfluous in view of the following bdag la. Hence I suspect that bdag is corrupt without being able to say what was the original wording. From the context one would expect an adverb referring to dhikk.rtena. In line 4 of the Tibetan stanza we find bkren gyur in the place of the second dhikk.rtena. There can be little doubt that bkren gyur render Skt. k.rpa.nena. This is much more reasonable than the strange repetition of dhikk.rtena and moreover the metre becomes correct. Nevertheless the remains one problem in the Sanskrit text and two in the Tibetan text. As for the Tibetan text we don't have an equivalent of hetunaa but an unnecessary nyid. I am strongly convinced that in the last line the original translation ran *'chi ba'i rgyu yin mod. This yields a perfect sense in accordance (?) with the Sanskriti original: "What is the use of that life by which heaven and dharma will be destroyed? It is indeed the cause of my death, who am a miserable (being), despised ('defeated') by the wise." zil gyis mnan pa "overcome, defeated" is nothing but a mechanical rendering of paribhuuta which here, of course, means "despised." The transmitted text would have to be translated as: "I, a miserable (being) who is depised ('defeated') by the wise, am indeed (mod) nothing but (nyid) dying ('chi ba)." This is rather nonsensical and not in accordance with the Sanskrit. A real problem, in my opinion, is svargasya dharmalopo. The Tibetan translates either *svargadharmalopo or *svargyasya ca dharmasya ca lopo which is sensible but unmetrical in bith cases. If dharma were not attested by the Tibetan I would boldly suggest to read svargaapavargalopo which would yield a nice meaning and suits the metre, and the dvandva svargaapavarga is, as you know, well attested in Buddhist literature. Maybe someone who reads this has a better idea. It was fun to think the passage over again. In my copy of Mukhopadhyaya's re-edition of the text I found a pencil mark "Metre!" and the emendation "mara.nam aa"su", written many years ago, obviouslz when I compared the Sanskrit with the Tibetan translation, but no comment on svargasya dharmalopo and the second dhikk.rtena. I seem to have overlooked these problems in the second Arya stanza at that time. With kind regards, Michael --- Prof. Dr. Michael Hahn Ritterstr. 14 D-35287 Amoeneburg Tel. +49-6422-938963 Fax: +49-6422-938967 E-mail: hahn.m at t-online.de --------------------- Original Message Ends -------------------- From steiner at MAILER.UNI-MARBURG.DE Sat Oct 11 18:42:02 2003 From: steiner at MAILER.UNI-MARBURG.DE (Roland Steiner) Date: Sat, 11 Oct 03 20:42:02 +0200 Subject: Two stanzas in the Kunalavadana Message-ID: <161227073303.23782.15426023767052081065.generated@prod2.harmonylists.io> I agree with Michael's brilliant comments in all major points; especially his conjecture mara.nam aa"su (instead of mara.na.m maatu) on the basis of the Tibetan translation (myur du = aa"su), which has not been at my disposal, is simply cogent. Please allow me just one provisional minor remark: sajjanajanadhikk.rtena can be understood as "despised by virtuous (sajjana = Tib. dam pas) persons (jana = Tib. skye bo)"; cf. stanza 13 of the Prakrit anthology Chapa.n.nayagaahaao (ed. by Nalini Balbir and Mildr?de Besnard in Bulletin d'?tudes Indiennes 11-12, 1993.94), where the Prakrit compound sajja.naja.na is used in exactly the same sense. The whole Tibetan expression bdag smad gyur pa'i seems to render -dhikk.rtena, in which case bdag does not mean "I myself" but rather "substance, essence" (cf. bdag nyid); cf., also, Bod rgya tshig mdzod chen mo, Vol. 2, s.v. bdag dman pa. What remains is the more serious problem svargasya dharmalopo. With kind regards, Roland Steiner From huntington.2 at OSU.EDU Sun Oct 12 17:09:03 2003 From: huntington.2 at OSU.EDU (John Huntington) Date: Sun, 12 Oct 03 13:09:03 -0400 Subject: wooden temple architecture In-Reply-To: <200310121606.23624.zydenbos@lrz.uni-muenchen.de> Message-ID: <161227073307.23782.10477418046290832313.generated@prod2.harmonylists.io> The time frame is important. Here at the Ohio State University,we have done a great deal of study (not much published I am afraid) and have a dissertation by David Efurd in progress on early stone copies of wooden architecture. Virtually every book on early Indic architecture has at least a recognition of the phenomenon. There are some surviving ca 10-12th century temples in Chamba and partial wooden temples in Ladakh. On wooden (and brick) temples in the Kathmandu Valley there are several studies covering the period from ca 1400 to the present. For later south Asian temples in wood, I have not done any work on that material. although there is a tradition of partial wooden temples in Kerala to the present day. If any of the areas I have mentioned above are of interest please contact me and I will put together a brief bibliography. >An acquaintance has asked me whether anyone has done research / written on how >wooden temples in South Asia are constructed. Has anyone among the list >members come across such information? > >[With apologies for possible cross postings from other lists.] > >Prof. Dr. Robert J. Zydenbos >Institut f?r Indologie und Iranistik >Universit?t M?nchen -- John C. Huntington, Professor (Buddhist Art and Methodologies) Department of the History of Art 108 North Oval Mall The Ohio state University Columbus, OH 43210-1318 U.S.A. huntington.2 at osu.edu Phones: Direct Line to office (614) 688-8198 Main Department Office: (614) 2927481 Fax: (614) 292-4401 Please visit the Huntington Archive website at http://kaladarshan.arts.ohio-state.edu From zydenbos at LRZ.UNI-MUENCHEN.DE Sun Oct 12 14:06:23 2003 From: zydenbos at LRZ.UNI-MUENCHEN.DE (Robert Zydenbos) Date: Sun, 12 Oct 03 16:06:23 +0200 Subject: wooden temple architecture Message-ID: <161227073305.23782.4340553390881742457.generated@prod2.harmonylists.io> An acquaintance has asked me whether anyone has done research / written on how wooden temples in South Asia are constructed. Has anyone among the list members come across such information? [With apologies for possible cross postings from other lists.] Prof. Dr. Robert J. Zydenbos Institut f?r Indologie und Iranistik Universit?t M?nchen From lel at LEL.MSK.RU Sun Oct 12 15:04:20 2003 From: lel at LEL.MSK.RU (Lielukhine D.N.) Date: Sun, 12 Oct 03 19:04:20 +0400 Subject: site updated Message-ID: <161227073309.23782.10536973857113431551.generated@prod2.harmonylists.io> Dear list! The site "Indian Epigraphy" (http://indepigr.narod.ru/index_1.htm) updated. New Collection (Nr.1) of Early Indian inscriptions syst, by findplaces is placed. Dmitriy N. Lielukhine Oriental Institute. Moscow, Dep. of History. PhD, Member Secretary of "Oriental Epigraphy" mailto:lel at lel.msk.ru From deviprasad at IFPINDIA.ORG Mon Oct 13 02:49:37 2003 From: deviprasad at IFPINDIA.ORG (DEVI IFP) Date: Mon, 13 Oct 03 08:19:37 +0530 Subject: wooden temple architecture Message-ID: <161227073314.23782.5284037229476046337.generated@prod2.harmonylists.io> Deviprasad Mishra Research Assistant French Institute, #11, St Louis Street P. Box - 33, Pondicherry - 605 001 Ph - 0413 - 2334168/2331307, Ext - 125 Fax : 91-413 2339534 Email - deviprasad at ifpindia.org ----- Original Message ----- From: John Huntington To: Sent: Sunday, October 12, 2003 10:39 PM Subject: Re: wooden temple architecture The time frame is important. Here at the Ohio State University,we have done a great deal of study (not much published I am afraid) and have a dissertation by David Efurd in progress on early stone copies of wooden architecture. Virtually every book on early Indic architecture has at least a recognition of the phenomenon. There are some surviving ca 10-12th century temples in Chamba and partial wooden temples in Ladakh. On wooden (and brick) temples in the Kathmandu Valley there are several studies covering the period from ca 1400 to the present. For later south Asian temples in wood, I have not done any work on that material. although there is a tradition of partial wooden temples in Kerala to the present day. If any of the areas I have mentioned above are of interest please contact me and I will put together a brief bibliography. >An acquaintance has asked me whether anyone has done research / written on how >wooden temples in South Asia are constructed. Has anyone among the list >members come across such information? > >[With apologies for possible cross postings from other lists.] > >Prof. Dr. Robert J. Zydenbos >Institut f?r Indologie und Iranistik >Universit?t M?nchen -- John C. Huntington, Professor (Buddhist Art and Methodologies) Department of the History of Art 108 North Oval Mall The Ohio state University Columbus, OH 43210-1318 U.S.A. huntington.2 at osu.edu Phones: Direct Line to office (614) 688-8198 Main Department Office: (614) 2927481 Fax: (614) 292-4401 Please visit the Huntington Archive website at http://kaladarshan.arts.ohio-state.edu From jrasik at COLMEX.MX Mon Oct 13 14:06:58 2003 From: jrasik at COLMEX.MX (Rasik Vihari Joshi Tripathi) Date: Mon, 13 Oct 03 09:06:58 -0500 Subject: Fw: Two stanzas in the Kunalavadana Message-ID: <161227073323.23782.12476280552942746830.generated@prod2.harmonylists.io> -----Mensaje original----- De: Michael Hahn [mailto:Hahn.M at T-ONLINE.DE] Enviado el: S?bado, 11 de Octubre de 2003 05:58 a.m. Para: INDOLOGY at liverpool.ac.uk Asunto: Fw: Two stanzas in the Kunalavadana Forwarded by Michael Hahn ----------------------- Original Message ----------------------- From: Michael Hahn To: silk at HUMNET.UCLA.EDU Date: Fri, 10 Oct 2003 23:00:18 +0200 Subject: Two stanzas in the Kunalavadana ---- Dear Jonathan, As Roland Steiner and Martin Gansten already wrote the two stanzas are indeed composed in the Arya metre. Roland also pointed to the two metrical defects. Neither of them mentioned the textual problems in connections with the two metrical defects that make the stanzas somewhat difficult to translate. I believe the correct text can easily be restored with the help of the canonical Tibetan translation of the Kunalavadana that was done by Padmakaravarma and Rin chen bzang po. By the way: it is a great pity that a critical edition of this translation has so far not been published although it is anything else but a masterpiece. However, it is extremely important in connection with the (literary) development of the Asoka legend. There are considerable deviations from from the Sanskrit text. Mukhopadhyaya's reedition and translation of the Sanskrit text would have profited more from the consultation of the Tibetan translation than of the two Chinese translations. I am sure that the Tibetan Kunalavadana has been studied by various colleagues. I know of an unpublished MA thesis written under Prof. Adelheid Mette at the University of Muenster several years ago, however I had no chance to see it. My friend and colleague Konrad Klaus (University of Bonn) has prepared an edition of the Tibetan text a long time ago (as yet unpublished) of which I have an early draft that gives the readings of the Peking (Q) and Derge (D) editions, however without the philological notes he also prepared. Even that was a great help in quickly finding the passage in question. - While being in Japan last month I came to see a journal of the Ryukoku University edited by Prof. Esho Mikogami. The last two issues contain the first two instalments of a Japanese translation of the Tibetan Kunalavadana. At present I can give you no details since the volumes are not with me but on on their way to Germany. Unfortunately this translation is not accompanied by the Tibetan text. The Tibetan translation of the two stanzas runs as follows: | chos ni rnam dag gyur na bdag ni myur (mi myur Q) du 'chi bar gnas par gyur kyang bla | | skye bo dam pas bdag smad gyur pa'i 'tsho ba bdag la dgos ma yin | | gang las mtho ris dag dang chos 'jig 'gyur ba'i 'tsho (tsho Q) des ci zhig bya | | mkhas pas zil gyis mnan pa'i bkren gyur bdag ni 'chi ba nyid yin mod | <19> In the Tibetan translation this is stanza 19 whereas in the Sanskrit text it is stanza 9. Two things are noteworthy. 1) The two translators recognized the metrical structure. 2) They translated the two stanzas as one Tibetan stanza with the irregular structure of 17+15+15+15 syllables. Usually the Arya stanza is rendered by 4 x 9 syllables or, as in Ravigupta's Aryakosa, by 4 x 7 syllables which creates some difficulties. I suspect that the translators did not recognize the metre. The Tibetan translation solves the metrical and textual problem of the first stanza. We simply have to read mama bhavatu mara.nam aa"su. I think it is obvious that this is the correct text. In the second half of the first stanza you omitted -inadvertently or deliberately - the jana after sajjana. For metrical reasons it is required, however content-wise it is difficult to account for. The Tibetan translation seems to have bdag as the equivalent of jana which is again difficult to explain and moreover this bdag is superfluous in view of the following bdag la. Hence I suspect that bdag is corrupt without being able to say what was the original wording. From the context one would expect an adverb referring to dhikk.rtena. In line 4 of the Tibetan stanza we find bkren gyur in the place of the second dhikk.rtena. There can be little doubt that bkren gyur render Skt. k.rpa.nena. This is much more reasonable than the strange repetition of dhikk.rtena and moreover the metre becomes correct. Nevertheless the remains one problem in the Sanskrit text and two in the Tibetan text. As for the Tibetan text we don't have an equivalent of hetunaa but an unnecessary nyid. I am strongly convinced that in the last line the original translation ran *'chi ba'i rgyu yin mod. This yields a perfect sense in accordance (?) with the Sanskriti original: "What is the use of that life by which heaven and dharma will be destroyed? It is indeed the cause of my death, who am a miserable (being), despised ('defeated') by the wise." zil gyis mnan pa "overcome, defeated" is nothing but a mechanical rendering of paribhuuta which here, of course, means "despised." The transmitted text would have to be translated as: "I, a miserable (being) who is depised ('defeated') by the wise, am indeed (mod) nothing but (nyid) dying ('chi ba)." This is rather nonsensical and not in accordance with the Sanskrit. A real problem, in my opinion, is svargasya dharmalopo. The Tibetan translates either *svargadharmalopo or *svargyasya ca dharmasya ca lopo which is sensible but unmetrical in bith cases. If dharma were not attested by the Tibetan I would boldly suggest to read svargaapavargalopo which would yield a nice meaning and suits the metre, and the dvandva svargaapavarga is, as you know, well attested in Buddhist literature. Maybe someone who reads this has a better idea. It was fun to think the passage over again. In my copy of Mukhopadhyaya's re-edition of the text I found a pencil mark "Metre!" and the emendation "mara.nam aa"su", written many years ago, obviouslz when I compared the Sanskrit with the Tibetan translation, but no comment on svargasya dharmalopo and the second dhikk.rtena. I seem to have overlooked these problems in the second Arya stanza at that time. With kind regards, Michael --- Prof. Dr. Michael Hahn Ritterstr. 14 D-35287 Amoeneburg Tel. +49-6422-938963 Fax: +49-6422-938967 E-mail: hahn.m at t-online.de --------------------- Original Message Ends -------------------- From Greg.Bailey at LATROBE.EDU.AU Mon Oct 13 00:11:20 2003 From: Greg.Bailey at LATROBE.EDU.AU (Greg Bailey) Date: Mon, 13 Oct 03 10:11:20 +1000 Subject: Sanskrit word for fusion In-Reply-To: <1471530045.20031012190420@lel.msk.ru> Message-ID: <161227073312.23782.16028228584274133694.generated@prod2.harmonylists.io> Dear List, I have been asked to suggest a Sanskrit word for 'fusion' I have tried to make up a few neologisms, but find all of them unsatisfactory. Can anybody who has familiarity with alchemical texts suggest anything. Thanks in advance. Cheers, Greg Bailey From Axel.Michaels at URZ.UNI-HEIDELBERG.DE Mon Oct 13 09:52:50 2003 From: Axel.Michaels at URZ.UNI-HEIDELBERG.DE (Axel Michaels) Date: Mon, 13 Oct 03 11:52:50 +0200 Subject: wooden temple architecture Message-ID: <161227073321.23782.12509779387956339657.generated@prod2.harmonylists.io> I would recommend: Niels Gutschow, Bernhard K?lver, Ishwaranand Shresthacarya, Newar Towns and Buildings. An Illustrated Dictionary Newari-English, St. Augustin 1987, which gives illustrations and introductions. Best Axel Michaels ----- Original Message ----- From: "Robert Zydenbos" To: Sent: Sunday, October 12, 2003 4:06 PM Subject: wooden temple architecture > An acquaintance has asked me whether anyone has done research / written on how > wooden temples in South Asia are constructed. Has anyone among the list > members come across such information? > > [With apologies for possible cross postings from other lists.] > > Prof. Dr. Robert J. Zydenbos > Institut f?r Indologie und Iranistik > Universit?t M?nchen From deviprasad at IFPINDIA.ORG Mon Oct 13 09:00:07 2003 From: deviprasad at IFPINDIA.ORG (DEVI IFP) Date: Mon, 13 Oct 03 14:30:07 +0530 Subject: A Mysterious Varttika Message-ID: <161227073319.23782.9444714234003590140.generated@prod2.harmonylists.io> Dear Friends, Is it possible for anybody to tell me where from this quotetion is "yojanaanaa.m sahasra dve dve "sate "dve ca yojane| ekenanimi.saarddheba kramamaa.na namostute ||" with regards deviprasad Deviprasad Mishra Research Assistant French Institute, #11, St Louis Street P. Box - 33, Pondicherry - 605 001 Ph - 0413 - 2334168/2331307, Ext - 125 Fax : 91-413 2339534 Email - deviprasad at ifpindia.org From mtokunag at BUN.KYOTO-U.AC.JP Mon Oct 13 05:48:02 2003 From: mtokunag at BUN.KYOTO-U.AC.JP (Muneo Tokunaga) Date: Mon, 13 Oct 03 14:48:02 +0900 Subject: Sanskrit word for fusion In-Reply-To: Message-ID: <161227073317.23782.9044402370996950717.generated@prod2.harmonylists.io> >I have been asked to suggest a Sanskrit word for 'fusion' If you mean `metallurgical fusion', saMdhaana may be the word. See ChU 4.17.7-8: tad-yathaa lavaNena suvarNaM saMdadhyaat suvarNena rajataM rajatena trapu .... ; also GB 1.1.14[11.13], JUB 3.17.3 (W. Rau, Metalle und Metallgeraete im vedischen Indien, 1974, p.30. See also KauTilya, AZ 7.3.8-9: tejo hi saMdhaanakaaraNam, naataptaM lohaM lohena saMdhatta iti. Tokunaga Kyoto ---- Muneo Tokunaga mtokunag at bun.kyoto-u.ac.jp From garzilli at ASIATICA.ORG Tue Oct 14 08:09:44 2003 From: garzilli at ASIATICA.ORG (Enrica Garzilli) Date: Tue, 14 Oct 03 10:09:44 +0200 Subject: JSAWS vol. 9, n. 1 (Oct. 13, 2003) Message-ID: <161227073326.23782.13309868928672224682.generated@prod2.harmonylists.io> Dear Colleagues, We are pleased to announce the publication of vol. 9, no. 1 of the *Journal of South Asia Women Studies* http://www.asiatica.org/jsaws/index.php This issue is co-edited by Dr. Michael Witzel, Wales Professor of Sanskrit & Indian Studies at Harvard University. To send review copies of scholarly books and/or to submit papers: Asiatica Association Via Vincenzo Bellini, 4 20122 Milano --ITALY Fax: +39 02 39 02 700511864 TOC Editorial Note: * Understanding Indian Women: Love, History and Studies* Papers: * Common Representation of Women and Men in the Rgveda * by Gabriela Nik. Ilieva, edited by Michael Witzel * Travels in Asian Cyberspace: A Brief History of Asian Studies Online*, by T. Matthew Ciolek *********************END******************** Happy reading! 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 ************************************* From harunaga at SAS.UPENN.EDU Tue Oct 14 22:25:13 2003 From: harunaga at SAS.UPENN.EDU (Harunaga Isaacson) Date: Tue, 14 Oct 03 18:25:13 -0400 Subject: Two stanzas in the Kunalavadana Message-ID: <161227073328.23782.7277574130991514333.generated@prod2.harmonylists.io> As someone who has read the messages in this thread with interest, I would like to join Roland Steiner in thanking Michael Hahn for his indeed extremely helpful comments (and the conjecture), and also to say that his (Roland's) understanding of sajjanajana seems to me natural, and the compound, as Roland implies, not problematic. I might just add that aside from the parallel from the Chapa.n.nayagaahaao that Roland mentions, the compound can be found elsewhere in Sanskrit. I believe there is an occurrence in Suuktimuktaavalii 57.22d--Krishnamacharya's edition prints sajjana janai.h, as if sajjana were a separate vocative, but this is probably a typo, and if it is not a typo but deliberate I think it to is a misjudgement (although this verse is admittedly itself not without its problems). This might perhaps be questioned; but in the second verse of an unpublished Hevajrasaadhana (the Bhava"suddhih.rdyatilaka by Kokadatta [alias Karu.naabala?]) I think there is virtually no doubt at all that we have another occurrence: the verse begins nir.niitatattvasubhagaa gu.nino mahaanto ye santi sajjanajanaa.h... (MS Niedersaechsische Staats- und Universitaetsbibliothek Goettingen Xc 14/39 f. 123v). As for svargasya dharmalopa.h, admittedly indeed problematic, I wonder if the text nonetheless might be acceptable as it stands, taking the genitive to be a sambandha.sa.s.thii and relating it with dharma- (so the compound would be saapek.sa). I don't have enough experience with this text to feel any real confidence about this possibility. Harunaga Isaacson From zysk at HUM.KU.DK Wed Oct 15 06:27:23 2003 From: zysk at HUM.KU.DK (Kenneth Zysk) Date: Wed, 15 Oct 03 08:27:23 +0200 Subject: Commentaries on Ramayana Message-ID: <161227073333.23782.3133957687023402242.generated@prod2.harmonylists.io> Perhaps someone can help with information about several commentaries on the Ramayana. I should appreciate any information, dates, etc., with possible references for the following commentaries: 1. "Tilaka:" According to CC vol. 1 (pp. 515, 523) the author is Ramavarman or Ramasarman, son of Himmativarman, pupil of Nagesa. However, accordinging to the Critical Edition, vol. 5 (p. xi), the author is Nagesa. Which is correct? 2. "Ramayanatattvadipika" of Mahesvaratirtha or Mahesa. According to CC vol. 1 (p. 446), the author is a pupil of Narayanatirtha, who could be the son of Nilakanthasuri of Varanasi, thus putting his date in the 18th cent. However, the Critical Edition, vol. 1 (p. xxx) dates him at around A.D. 1550. Clarification ? 3. "Ramayanasiromani." An edition of the Ramayana with three commentaries printed by The News Printing Press of Gujarati in about 1918-19 (no date is given), contains a commentary called Ramayanasiromani, which, according to the opening mangala verses, seems to have been authored by a disciple of Vamsidhara. I do cannot find any other reference to this commentary. What is the problem here? Many thanks in advance for help on these questions. Best, Ken From asg at U.WASHINGTON.EDU Wed Oct 15 06:05:00 2003 From: asg at U.WASHINGTON.EDU (Andrew Glass) Date: Wed, 15 Oct 03 15:05:00 +0900 Subject: Tech> Gandhari Unicode ver. 2.6 Message-ID: <161227073331.23782.17774328602073290667.generated@prod2.harmonylists.io> It has recently come to my attention that Mac OS X.2 now offers Indologists and Buddhologists complete Unicode access. For the first time, it seems the Gandhari Unicode font works equally on all major platforms (Linux, Mac, Windows). To celebrate this milestone I have produced a revised version of the Gandhari Unicode font, this time with hinting to improve the on-screen display at small point sizes. The GU font is available from the Early Buddhist Manuscripts Website: http://depts.washington.edu/ebmp/software.html#fonts Thanks to information from Michel Mohr and Toshiya Unebe I have also been able to provide details on how to use the Gandhari Unicode font with Mac OS X.2. Many additional links for using Unicode fonts with Mac, Linux, and Windows are also provided. There are also links to alternative Unicode fonts, such as Ulrich Stiehl's URW Palladio HOT, which should also work with Mac OS X.2. I have also fixed a bug in my Devanagari and Bengali Unicode input systems, which caused ks.a to decompose. Updated versions of these keyboard files are also available from the EBMP fonts page. Andrew Glass The Gandhari Unicode and Times Gandhari Romanization fonts are based on an original Postscript font called "Nimbus Roman No9 L" created by URW++ Design and Development Incorporated and donated to the free software community under the GNU General Public License. The Nimbus Roman No9 L font is itself based on the design for Times New Roman by Stanley Morison (original trademark holder Monotype corporation). The Gandhari fonts have been extended to display the special diacritics necessary for Sanskrit and Gandhari and come in Roman, Italic, Bold, and Bold Italic styles. For details of the history and codepoints of these fonts see GUdescription. From J.L.Brockington at ED.AC.UK Thu Oct 16 12:35:51 2003 From: J.L.Brockington at ED.AC.UK (John Brockington) Date: Thu, 16 Oct 03 13:35:51 +0100 Subject: Commentaries on Ramayana In-Reply-To: <001f01c392e5$8974dfd0$97c8e182@KGZysk> Message-ID: <161227073336.23782.14464625746728300561.generated@prod2.harmonylists.io> on 15/10/03 7:27 am, Kenneth Zysk wrote: > Perhaps someone can help with information about several commentaries on the > Ramayana. I should appreciate any information, dates, etc., with possible > references for the following commentaries: The best person to ask about this is Robert Goldman, who has studied them intensively as part of his work on the Princeton translation of the Critical Edition of the R-am-aya,na. However, here are some initial reactions. > 1. "Tilaka:" According to CC vol. 1 (pp. 515, 523) the author is Ramavarman or > Ramasarman, son of Himmativarman, pupil of Nagesa. However, accordinging to > the Critical Edition, vol. 5 (p. xi), the author is Nagesa. Which is correct? The general consensus is that the Tilaka commentary was written by N-age'sa Bha.t.ta; why the CC suggests otherwise is unclear to me. > 2. "Ramayanatattvadipika" of Mahesvaratirtha or Mahesa. According to CC vol. 1 > (p. 446), the author is a pupil of Narayanatirtha, who could be the son of > Nilakanthasuri of Varanasi, thus putting his date in the 18th cent. However, > the Critical Edition, vol. 1 (p. xxx) dates him at around A.D. 1550. > Clarification ? Since this is one of the older commentaries, the earlier date seems more likely than the later. > 3. "Ramayanasiromani." An edition of the Ramayana with three commentaries > printed by The News Printing Press of Gujarati in about 1918-19 (no date is > given), contains a commentary called Ramayanasiromani, which, according to the > opening mangala verses, seems to have been authored by a disciple of > Vamsidhara. I do cannot find any other reference to this commentary. What is > the problem here? The R-am-aya.na'siroma.ni is generally ascribed to Va.m's-idhara 'Sivasah-aya and this seems consistent with its opening verses. Yours John Brockington Professor J. L. Brockington Secretary General, International Association of Sanskrit Studies Sanskrit, School of Asian Studies 7 Buccleuch Place Edinburgh EH8 9LW U.K. tel: +131 650 4174 fax: +131 651 1258 From Hahn.M at T-ONLINE.DE Thu Oct 16 12:38:10 2003 From: Hahn.M at T-ONLINE.DE (Michael Hahn) Date: Thu, 16 Oct 03 14:38:10 +0200 Subject: Again Kunalavadana Message-ID: <161227073338.23782.5469820233670508315.generated@prod2.harmonylists.io> I am very grateful for the remarks of Roland Steiner and Harunage Isaacson about my proposed emendations mara.nam aa"su for mara.na.m maatu and k.rpa.nena instead of the second dhikk.rtena and the qualms I had with sajjana-jana and svargasya dharmalopo. As for sajjana-jana I am now fully convinced that this is the original wording and also the Tibetan translation needs no alteration; cf. Roland's explanation. After I had mailed my remarks it occurred to me that the second jana could also be taken as a plural marker, as in strii-jana. I had some difficulties in taking sajjana- as an adjective, perhaps because I was spoiled by reading too many sajjana- and durjana-paddhatis in the various Subhaa.sitasa.mgrahas. This prevented me from checking the dictionaries. However, both Apte and Boehtlingk define durjana- and sajjana- also as adjectives (Boehtlingk expressly says of durjana that it is an adjective when followed by jana) and I should have checked that before casting doubts on the compound. As for svargasya dharmalopo I still have my qualms, even after Harunaga's remarks. I myself considered a different interpretation of the expression: " a loss of the entity (dharma) "heaven." This would justify the genitive, and perhaps this is what Harunaga had in mind. And similarly it was interpreted by John Strong, "The Legend of the King Asoka,", p. 271: "Mother," Kunala replied, I would rather die, abiding by the Dharma and remaining pure, than lead a life open to reproach by good people. Such a life would be condemned by the wise and violate the Dharma which leads to heaven, and bring about my death. Maybe this is again the original text although the Tibetan translators and Johannes Hertel (see below) felt a dvandva relationship between svarga and dharma (and my interpretation would require a different interpretation of dharma in the first and the second stanza which is rather unlikely). The stanzas were also translated into Chinese in the A-yu-wang-zhuan, see Przyluski, "La l?gende de l'empereur Acoka," p. 283: "J'aime mieux mourir en gardent la Loi dans sa puret? que vivre en proie aux d?sirs charnels. Celui qui ruine la Voie des hommes et des deva est bl?m? par les sages." Again this points to a dvandva interpretation! In his "Critical Remarks on the Text of the Divyavadana" (WZKM XVI, 1902, pp. 103-130 and 340-361) J. S. Speyer writes on p. 350: "P. 407, 20 foll. the aaryaa which commences with mama bhavatu is defect in two places, maatu being adverse to the metre and sajjanajana to the obvious meaining of the sentence. [So at least I was in good company! MH] Both inconveniences would be removed, if the stanza be read as follows: mama bhavati mara.nam amba sthitasya dharme vi"suddhabhaavasya na tu jiivitena kaarya.m sajjanagiirdhikk.rtena mama || The former of these corrections supposes the fact that amba has been ousted by its synonym. As to the latter gii(r) may have dropped by an oversight of some copyist, in the place of which, to fill up the metrical gap, some other copyist writing a line deficient of two morae repeated the syllables jana. At all events, something like sajjanagiir- is the term required by the context, cp. dhigvaada in Jaatakamaalaa, see Pet. Woerterb. in kuerz. Fassung vii, 351." Ingenuous (the metrical defects were clearly seen), however too bold in hindsight. Speyer did not take offence at svargasya dharmalopo and he overlooked the metrical defect at the end of the following aaryaa stanza. Hertel, who translated the major part of the Kunaalaavadaana in "Anhang I" of his book "Ausgewaehlte Erzaehlungen aus Hemacandras Pari"si.s.tparvan", Leipzig 1908, pp. 250-265, adopted Speyer's emendations: "Moege mir der Tod werden, Mutter, wenn ich nur mit reinem Herzen auf dem Boden des Gesetzes stehe; Das Leben hat fuer mich keinen Wert, wenn es durch die Rede guter Menschen getadelt wird. Was soll das Leben, welches mir den Himmel (und) das Gesetz raubt? Welches mich in den Tod fuehrt, von Weisen ver- achtet wird und geschmaeht wird?" The parentheses around "und" seem to indicate that Hertel felt somehow uneasy with his dvandva interpretation. Jonathan Silk kindly sent me the Kensuke Okamoto's Japanese translation of the two stanzas in question published in the journal of the Ryukoku University (Indogaku Chibettogaku kenkyuu 4, 1999, pp. 78-102). It is a literal rendering of the Tibetan translation, without any reference to the Sanskrit text or textcritical notes. Again: a critical edition and comparative study of this relatively short text is overdue. Resum?e: The two corrections of the Sanskrit text proposed by me were accepted, my qualms about sajjanajana are completely removed, and svargasya dharmalopo can also be kept for the time being although several interpreters belonging to naanaadikkaala (except John Strong) understood svarga and dharma as dvandva. I understand that Prof. Satashi Hiraoka from Kyoto plans to publish his Japanese translation of the Divyaavaadana in the near future. For people like him these remarks might be useful. Michael Hahn --- Prof. Dr. Michael Hahn Ritterstr. 14 D-35287 Amoeneburg Tel. +49-6422-938963 Fax: +49-6422-938967 E-mail: hahn.m at t-online.de From jpeterso at UNI-OSNABRUECK.DE Thu Oct 16 12:50:37 2003 From: jpeterso at UNI-OSNABRUECK.DE (John Peterson) Date: Thu, 16 Oct 03 14:50:37 +0200 Subject: Work on South Asian Languages by scholars residing in Europe Message-ID: <161227073341.23782.16441242544548606957.generated@prod2.harmonylists.io> ********************************************************************* PLEASE PASS THIS INFORMATION ALONG TO ANY COLLEAGUES WHO MAY BE INTERESTED! ********************************************************************* Dear List members! I will be contributing a "regional report" for Europe for the upcoming "Yearbook of South Asian Languages and Linguistics". The report will include linguistic research on South Asian languages which has appeared since 2002 or is to appear shortly, and was conducted by scholars residing in Europe. In order to make the report as comprehensive as possible, I would like to ask those of you who have written on South Asian languages in the past 2 years to please send me the bibliographic details so that I may include them in the report. Work on ANY South Asian language, past or present and belonging to ANY language family (or isolates) is welcome. Work may also be from any branch of linguistics - sociolinguistics, descriptive, theoretical, historical, ... Many thanks in advance! John -- John Peterson FB 7, Sprachwissenschaft Universit?t Osnabr?ck D-49069 Osnabr?ck Germany Telephone: (+49) (0)541-969 4252 Homepage: http://www.SouthAsiaBibliography.de/ From zysk at HUM.KU.DK Fri Oct 17 06:25:42 2003 From: zysk at HUM.KU.DK (Kenneth Zysk) Date: Fri, 17 Oct 03 08:25:42 +0200 Subject: Commentaries on Ramayana Message-ID: <161227073343.23782.21691944404305360.generated@prod2.harmonylists.io> I thank Prof. Brockington for his useful comments, and hope that Bob Goldman could also give me some advice on these matters, with some useful references. With best wishes, Ken ----- Original Message ----- From: John Brockington To: INDOLOGY at liverpool.ac.uk Sent: Thursday, October 16, 2003 2:35 PM Subject: Re: Commentaries on Ramayana on 15/10/03 7:27 am, Kenneth Zysk wrote: > Perhaps someone can help with information about several commentaries on the > Ramayana. I should appreciate any information, dates, etc., with possible > references for the following commentaries: The best person to ask about this is Robert Goldman, who has studied them intensively as part of his work on the Princeton translation of the Critical Edition of the R-am-aya,na. However, here are some initial reactions. > 1. "Tilaka:" According to CC vol. 1 (pp. 515, 523) the author is Ramavarman or > Ramasarman, son of Himmativarman, pupil of Nagesa. However, accordinging to > the Critical Edition, vol. 5 (p. xi), the author is Nagesa. Which is correct? The general consensus is that the Tilaka commentary was written by N-age'sa Bha.t.ta; why the CC suggests otherwise is unclear to me. > 2. "Ramayanatattvadipika" of Mahesvaratirtha or Mahesa. According to CC vol. 1 > (p. 446), the author is a pupil of Narayanatirtha, who could be the son of > Nilakanthasuri of Varanasi, thus putting his date in the 18th cent. However, > the Critical Edition, vol. 1 (p. xxx) dates him at around A.D. 1550. > Clarification ? Since this is one of the older commentaries, the earlier date seems more likely than the later. > 3. "Ramayanasiromani." An edition of the Ramayana with three commentaries > printed by The News Printing Press of Gujarati in about 1918-19 (no date is > given), contains a commentary called Ramayanasiromani, which, according to the > opening mangala verses, seems to have been authored by a disciple of > Vamsidhara. I do cannot find any other reference to this commentary. What is > the problem here? The R-am-aya.na'siroma.ni is generally ascribed to Va.m's-idhara 'Sivasah-aya and this seems consistent with its opening verses. Yours John Brockington Professor J. L. Brockington Secretary General, International Association of Sanskrit Studies Sanskrit, School of Asian Studies 7 Buccleuch Place Edinburgh EH8 9LW U.K. tel: +131 650 4174 fax: +131 651 1258 From ucgadkw at UCL.AC.UK Thu Oct 23 19:45:47 2003 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Thu, 23 Oct 03 20:45:47 +0100 Subject: An annotated bibliography of Indian Medicine (fwd) Message-ID: <161227073346.23782.1353914999346502339.generated@prod2.harmonylists.io> An annotated bibliography of Indian medicine Jan Meulenbeld has just published An annotated bibliography of Indian medicine on the internet. The address is http://www.ub.rug.nl/indianmedicine. An earlier version of this bibliography was published in his book A history of Indian medical literature. At present the bibliography contains some 10.000 items, which can be accessed by searching or browsing alphabetically. Visitors are invited to contribute to this bibliography by adding information about existing titles and informing the author about recent appearances. --- Roelf Barkhuis Barkhuis Publishing Zuurstukken 37 9761 KP Eelde the Netherlands t +31 50 3080936 f +31 50 3080934 e info at barkhuis.nl w www.barkhuis.nl From magier at COLUMBIA.EDU Wed Oct 29 18:45:38 2003 From: magier at COLUMBIA.EDU (David Magier) Date: Wed, 29 Oct 03 13:45:38 -0500 Subject: Fwd: Geog position at U of Washington Message-ID: <161227073348.23782.601951163760924744.generated@prod2.harmonylists.io> The following job posting is being forwarded to your mailing list or listserv from the ACADEMIC POSITIONS section of SARAI. Please contact posters directly for any further information. David Magier http://www.columbia.edu/cu/lweb/indiv/southasia/cuvl >WASHINGTON, SEATTLE 98195. University of Washington. Tenure track, assistant >professor position jointly held in the Department of Geography and in the >Jackson School of International Studies beginning in September 2004. >Applicants >must have a regional focus upon South Asia with research and >teaching interests >in society-environment relations and critical development studies. Relevant >areas of specialization include but are not limited to: the geopolitics of >natural resource management and development, political ecology, the political >economy of environmental transformation and change or the cultural-historical >study of nature-social identity interactions. Applicants should present >persuasive evidence of their scholarly and research potential and possess >relevant field experience and language skills. Applicants must have a >commitment to teaching excellence and must be able to teach introductory >undergraduate and graduate courses in Geography and modern South Asia, and >advise and direct graduate students in Geography and South Asian Studies. The >successful candidate will be expected to contribute to the Jackson >School's area >studies programs and to the Department of Geography. A Ph.D. in geography or a >related interdisciplinary field such as environmental studies, development >studies or urban ecology and planning is required. Salary is >commensurate with >experience and qualifications. > > Please submit a curriculum vita, a statement of research >and teaching >interests and three letters of reference. Priority will be given to >applications received by December 10th 2003, and the application review will >continue until the position is filled. The University of Washington is an >affirmative action, equal opportunity employer. Apply: Lucy Jarosz, Chair, >Search Committee, Department of Geography, University of Washington, >Seattle, WA > 98195. Phone: 206.543.7933 or email: jarosz at u.washington.edu. See also >http://jsis.artsci.washington.edu; >http://jsis.artsci.washington.edu/programs/soasia/soasia.html; >http://depts.washington.edu/geog/ > >Keith Snodgrass >Associate Director & Outreach Coordinator >South Asia Center, Jackson School >Box 353650, University of Washington >Seattle, WA 98195 >Phone: (206)543-4800; Fax(206)685-0668 > South Asia Center on the Web: > From jrasik at COLMEX.MX Thu Oct 30 15:07:15 2003 From: jrasik at COLMEX.MX (Rasik Vihari Joshi Tripathi) Date: Thu, 30 Oct 03 09:07:15 -0600 Subject: Fw: Two stanzas in the Kunalavadana Message-ID: <161227073350.23782.11224528848064452880.generated@prod2.harmonylists.io> Dear List Members, I am extremely sorry to have sent this message by mistake.I apologige. Raik Vihari Joshi -----Mensaje original----- De: Rasik Vihari Joshi Tripathi Enviado el: Lunes, 13 de Octubre de 2003 09:07 a.m. Para: INDOLOGY at liverpool.ac.uk Asunto: Re: Fw: Two stanzas in the Kunalavadana -----Mensaje original----- De: Michael Hahn [mailto:Hahn.M at T-ONLINE.DE] Enviado el: S?bado, 11 de Octubre de 2003 05:58 a.m. Para: INDOLOGY at liverpool.ac.uk Asunto: Fw: Two stanzas in the Kunalavadana Forwarded by Michael Hahn ----------------------- Original Message ----------------------- From: Michael Hahn To: silk at HUMNET.UCLA.EDU Date: Fri, 10 Oct 2003 23:00:18 +0200 Subject: Two stanzas in the Kunalavadana ---- Dear Jonathan, As Roland Steiner and Martin Gansten already wrote the two stanzas are indeed composed in the Arya metre. Roland also pointed to the two metrical defects. Neither of them mentioned the textual problems in connections with the two metrical defects that make the stanzas somewhat difficult to translate. I believe the correct text can easily be restored with the help of the canonical Tibetan translation of the Kunalavadana that was done by Padmakaravarma and Rin chen bzang po. By the way: it is a great pity that a critical edition of this translation has so far not been published although it is anything else but a masterpiece. However, it is extremely important in connection with the (literary) development of the Asoka legend. There are considerable deviations from from the Sanskrit text. Mukhopadhyaya's reedition and translation of the Sanskrit text would have profited more from the consultation of the Tibetan translation than of the two Chinese translations. I am sure that the Tibetan Kunalavadana has been studied by various colleagues. I know of an unpublished MA thesis written under Prof. Adelheid Mette at the University of Muenster several years ago, however I had no chance to see it. My friend and colleague Konrad Klaus (University of Bonn) has prepared an edition of the Tibetan text a long time ago (as yet unpublished) of which I have an early draft that gives the readings of the Peking (Q) and Derge (D) editions, however without the philological notes he also prepared. Even that was a great help in quickly finding the passage in question. - While being in Japan last month I came to see a journal of the Ryukoku University edited by Prof. Esho Mikogami. The last two issues contain the first two instalments of a Japanese translation of the Tibetan Kunalavadana. At present I can give you no details since the volumes are not with me but on on their way to Germany. Unfortunately this translation is not accompanied by the Tibetan text. The Tibetan translation of the two stanzas runs as follows: | chos ni rnam dag gyur na bdag ni myur (mi myur Q) du 'chi bar gnas par gyur kyang bla | | skye bo dam pas bdag smad gyur pa'i 'tsho ba bdag la dgos ma yin | | gang las mtho ris dag dang chos 'jig 'gyur ba'i 'tsho (tsho Q) des ci zhig bya | | mkhas pas zil gyis mnan pa'i bkren gyur bdag ni 'chi ba nyid yin mod | <19> In the Tibetan translation this is stanza 19 whereas in the Sanskrit text it is stanza 9. Two things are noteworthy. 1) The two translators recognized the metrical structure. 2) They translated the two stanzas as one Tibetan stanza with the irregular structure of 17+15+15+15 syllables. Usually the Arya stanza is rendered by 4 x 9 syllables or, as in Ravigupta's Aryakosa, by 4 x 7 syllables which creates some difficulties. I suspect that the translators did not recognize the metre. The Tibetan translation solves the metrical and textual problem of the first stanza. We simply have to read mama bhavatu mara.nam aa"su. I think it is obvious that this is the correct text. In the second half of the first stanza you omitted -inadvertently or deliberately - the jana after sajjana. For metrical reasons it is required, however content-wise it is difficult to account for. The Tibetan translation seems to have bdag as the equivalent of jana which is again difficult to explain and moreover this bdag is superfluous in view of the following bdag la. Hence I suspect that bdag is corrupt without being able to say what was the original wording. From the context one would expect an adverb referring to dhikk.rtena. In line 4 of the Tibetan stanza we find bkren gyur in the place of the second dhikk.rtena. There can be little doubt that bkren gyur render Skt. k.rpa.nena. This is much more reasonable than the strange repetition of dhikk.rtena and moreover the metre becomes correct. Nevertheless the remains one problem in the Sanskrit text and two in the Tibetan text. As for the Tibetan text we don't have an equivalent of hetunaa but an unnecessary nyid. I am strongly convinced that in the last line the original translation ran *'chi ba'i rgyu yin mod. This yields a perfect sense in accordance (?) with the Sanskriti original: "What is the use of that life by which heaven and dharma will be destroyed? It is indeed the cause of my death, who am a miserable (being), despised ('defeated') by the wise." zil gyis mnan pa "overcome, defeated" is nothing but a mechanical rendering of paribhuuta which here, of course, means "despised." The transmitted text would have to be translated as: "I, a miserable (being) who is depised ('defeated') by the wise, am indeed (mod) nothing but (nyid) dying ('chi ba)." This is rather nonsensical and not in accordance with the Sanskrit. A real problem, in my opinion, is svargasya dharmalopo. The Tibetan translates either *svargadharmalopo or *svargyasya ca dharmasya ca lopo which is sensible but unmetrical in bith cases. If dharma were not attested by the Tibetan I would boldly suggest to read svargaapavargalopo which would yield a nice meaning and suits the metre, and the dvandva svargaapavarga is, as you know, well attested in Buddhist literature. Maybe someone who reads this has a better idea. It was fun to think the passage over again. In my copy of Mukhopadhyaya's re-edition of the text I found a pencil mark "Metre!" and the emendation "mara.nam aa"su", written many years ago, obviouslz when I compared the Sanskrit with the Tibetan translation, but no comment on svargasya dharmalopo and the second dhikk.rtena. I seem to have overlooked these problems in the second Arya stanza at that time. With kind regards, Michael --- Prof. Dr. Michael Hahn Ritterstr. 14 D-35287 Amoeneburg Tel. +49-6422-938963 Fax: +49-6422-938967 E-mail: hahn.m at t-online.de --------------------- Original Message Ends -------------------- From jpo at UTS.CC.UTEXAS.EDU Thu Oct 30 17:44:01 2003 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Thu, 30 Oct 03 12:44:01 -0500 Subject: Bibliography In-Reply-To: Message-ID: <161227073353.23782.14237297775312816221.generated@prod2.harmonylists.io> Dear Colleagues (with apologies for cross-posting): For a graduate level seminar I am teaching in the Spring, I am seeking brief [before 100 pages] studies of some of the sastras; especially, Ayurveda, Jyotihsastra, Mathematics, Alamkara, and Natya. For Ayurveda, I will of course, use Dominik's work; but something that can supplement it. What is also the best intro to Vyakarana for those who have not yet read Panini. Thanks. Patrick Olivelle From mkapstei at MIDWAY.UCHICAGO.EDU Thu Oct 30 23:58:22 2003 From: mkapstei at MIDWAY.UCHICAGO.EDU (Matthew Kapstein) Date: Thu, 30 Oct 03 17:58:22 -0600 Subject: Bibliography In-Reply-To: Message-ID: <161227073355.23782.92256203120225875.generated@prod2.harmonylists.io> As an introduction to at least some aspects of the vyaakara.na traditions, I've found Matilal's The Word and the World to be excellent for classroom use. Staal's 'Euclid and Panini' article (reprt. in his collection 'Universals') is also good in this context. Some of the articles in the Cultural History of India that Basham edited for OUP are useful as introductions to the various sastra-s. Matthew From witzel at FAS.HARVARD.EDU Fri Oct 31 00:38:33 2003 From: witzel at FAS.HARVARD.EDU (Michael Witzel) Date: Thu, 30 Oct 03 19:38:33 -0500 Subject: Two new books on Hinduism Message-ID: <161227073358.23782.18387775727309728804.generated@prod2.harmonylists.io> Two new books on Hinduism Arvind Sharma (ed.). The Study of Hinduism. University of South Carolina Press 2003. pp. xii, 315 Contains: A. Sharma: What is Hinduism? E.J. Sharpe: The Study of Hinduism: The Setting A. Sharma: Method in the Study of Hinduism S. W. Jamison and M. Witzel: Vedic Hinduism. (NB: written in 1992/95; for the longer version (1992), see my website: PDF: http://www.people.fas.harvard.edu/~witzel/vedica.pdf HTML: http://www.people.fas.harvard.edu/~witzel/VedicHinduism.htm ) A. Hiltebeitel: India's Epics: Writing, Orality, and Divinity G. Bailey: The Puranas: A Study in the Development of Hinduism M. Eder: The Bhagaravadgita and Classical Hinduism Ph. Lutgendorf: Medieval Devotional Traditions. An Annotated Survey of Recent Scholarship R.D. Baird: Modern Hinduism ===================== A few months ago a large vol. on Hinduism was released: Gavin Flood (ed.). The Blackwell Companion to Hinduism. Oxford/Malden MA: Blackwell 2002 pp. xiii, 599 Contains 27 articles: G. Flood: Introduction Pt. I: Theoretical Issues G. Vishvannathan : Colonialism and the Construction of Hinduism S. Smith : Orientalism and Hinduism Pt. II: Text and Tradition The Sanskrit Textual Traditions M. Witzel : Vedas and Upanisads L. Rocher : The Dharmasastras J. Brockington: The Sanskrit Epics F. Matchett: The Puranas Textual Traditions in Regional languages N. Cutler : Tamil Hindu Literature R. Freeman : The Literature of Hinduism in Malayalam N. M. Martin : North Indian Devotional Literature Major Historical Developments G. Flood: The Saiva Traditions G. Colas : The History of Vaisnava Traditions: An Esquisse P. Olivelle : The Renouncer Tradition T.N. Madan : The Householder Tradition in Hindu Society Regional Traditions R. Freeman : The Teyyam Tradition of Kerala T. Pintchman : The Month of Kartik and Woman's Ritual Devotion to Krishna in Benares Pt. III Systematic Thought The Indian Sciences F. Staal : Introduction F. Staal : The Science of Language T. Hayashi : Indian Mathematics M. Yano : Calendar, Astrology, and Astronomy D. Wujastyk : The Science of Medicine Philosophy and Theology J. Ganeri : Hinduism and the Proper Work of Reason F. Clooney : Restoring "Hindu Theology" as a Category in Indian Intellectual Discourse A. Padoux : Mantra Part IV Society, Politics, and Nation D. Quigley : On the Relationship between Caste and Hinduism D. Killingley : Modernity, Reform and Revival C. Ram-Prasad : Contemporary Political Hinduism S. Ramaswamy : The Goddess and the Nation: Subterfuges of Antiquity, the Cunning of Modernity V. Narayan : Gender in a Devotional Universe ========================================================================== Michael Witzel witzel at fas.harvard.edu www.fas.harvard.edu/~witzel/mwpage.htm Dept. of Sanskrit & Indian Studies, Harvard University 1 Bow Street (El Cambridge MA 02138, USA phone: 1- 617 - 495 3295 (voice & messages), 496 8570, fax 617 - 496 8571 --------------------------------------------------------------------------- my direct line (also for messages) : 617- 496 2990 From witzel at FAS.HARVARD.EDU Fri Oct 31 00:39:01 2003 From: witzel at FAS.HARVARD.EDU (Michael Witzel) Date: Thu, 30 Oct 03 19:39:01 -0500 Subject: Geldner's Rgveda transl. reprinted Message-ID: <161227073360.23782.2371478628930102455.generated@prod2.harmonylists.io> Some weeks ago the reprint of K.F. Geldner's translation of the Rigveda (HOS 33-35) has finally been released as HOS 63. It had been long out of print. The work has conveniently been bound in a ONE volume paperback; it includes Geldner's twenty page additions and corrections (from HOS 36). The 1300 pp. vol. is conveniently priced at $ 50. Available from Harvard U.Press (Cambridge, MA & London, UK) We expect that this work, which has heavily influenced all major translations done in the 20th century, will be of continued use to scholars. MW ========================================================================== Michael Witzel witzel at fas.harvard.edu www.fas.harvard.edu/~witzel/mwpage.htm Dept. of Sanskrit & Indian Studies, Harvard University 1 Bow Street Cambridge MA 02138, USA phone: 1- 617 - 495 3295 (voice & messages), 496 8570, fax 617 - 496 8571 --------------------------------------------------------------------------- my direct line (also for messages) : 617- 496 2990 From j_e_m_houben at YAHOO.COM Fri Oct 31 13:37:11 2003 From: j_e_m_houben at YAHOO.COM (Jan E.M. Houben) Date: Fri, 31 Oct 03 05:37:11 -0800 Subject: Bibliography In-Reply-To: Message-ID: <161227073371.23782.4707549922090818147.generated@prod2.harmonylists.io> Dear Patrick, If you include Staal's Euclid and Panini in your students' pensum for Vyakarana (following Matthew Kapstein's recommendation), you may include J. Bronkhorst's Panini and Euclid (Journal of Indian Philosophy 29 [2001]: 43-80) as a fascinating introduction to Indian Mathematics (more specifically Indian Geometry, against a comparative European-Indian background). Best, Jan --- Patrick Olivelle wrote: > Dear Colleagues (with apologies for > cross-posting): > > For a graduate level seminar I am teaching in > the Spring, I am > seeking brief [before 100 pages] studies of > some of the sastras; > especially, Ayurveda, Jyotihsastra, > Mathematics, Alamkara, and Natya. > For Ayurveda, I will of course, use Dominik's > work; but something > that can supplement it. What is also the best > intro to Vyakarana for > those who have not yet read Panini. > > Thanks. > > Patrick Olivelle __________________________________ Do you Yahoo!? Exclusive Video Premiere - Britney Spears http://launch.yahoo.com/promos/britneyspears/ From ucgadkw at UCL.AC.UK Fri Oct 31 08:52:18 2003 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Fri, 31 Oct 03 08:52:18 +0000 Subject: Bibliography In-Reply-To: Message-ID: <161227073363.23782.12586263285438928837.generated@prod2.harmonylists.io> > that can supplement it. What is also the best intro to Vyakarana for > those who have not yet read Panini. Dear Patrick, Have you had a look at P-S Filliozat's little "Que sais-je?" volume, also available in English tr.: Filliozat, Pierre-Sylvain Title Details: The Sanskrit language : an overview : history and structure, linguistic and philosophical representations, uses and users / Pierre-Sylvain Filliozat ; translated from the French by T.K. Gopalan Publisher: Varanasi : Indica Books, 2000 Physical desc.: 135 p ; 23 cm ISBN/ISSN: 8186569170 It has quite a lot on Panini, what it means to be a Pandit, and so on. It's not an introduction to the sastra as such, but a very good overview of the social and intellectual background of Sanskrit. Dominik From A.Griffiths at LET.LEIDENUNIV.NL Fri Oct 31 09:36:50 2003 From: A.Griffiths at LET.LEIDENUNIV.NL (Arlo Griffiths) Date: Fri, 31 Oct 03 11:36:50 +0200 Subject: 'Vedic .l' Message-ID: <161227073366.23782.14929731478600255242.generated@prod2.harmonylists.io> Dear Indologists, Can anyone help remove my confusion about the following graphemic and phonetic issues pertaining to the sign/sound often referred to as 'Vedic .l' (i.e. the intervocalic allophone for .d)? The information provided by Wackernagel, AiGr. I ?222, seems quite insufficient to me. 1) What do the Praati;saakhyas (.Rg-, Vaajasaneyi-) say, precisely, about the phonetic difference between this .l and normal .d? Deshpande, ;Saunakiiyaa Caturaadhyaayikaa p. 145 speaks of "flaps". Does this imply that the phonetic value that the ancient Indian phoneticians had in mind can be equated with the (near-)allophonic intervocalic variant of /.d/ in many NIA languages? Cf. Masica, The Indo-Aryan Languages, 146f.: "The favorite diacritic of the ''Northern'' scripts is the subscript dot (.) ... . It is used for the near-allophonic intervocalic flaps [.r, .rh] corresponding to /.d, .dh/ in Hindi, Bengali, and Oriya ...; in Marathi and Gujarati it is ignored; ...''. If so, would it not be most consistent with conventional transliterations for the writings systems as they are used for NIA to render 'Vedic .l' by r-underdot as well? At least in Oriya and ;Saaradaa scripts, the mss. in fact write agnim ii.re purohitam, not agnim ii.le purohitam (even though the Oriya language does have an /.l/ phoneme and a corresponding separate .l-ak.sara, this is NOT the sign that is used here). 2) What is the basis of Witzel's assertion "Kashmiri Manuscripts and Pronunciation" (in Ikari (ed.), A Study of the Niilamata), p. 46 n. 67: "The _l [i.e. .l AG] used in Vedic MSS now and in printed editions is a Marathi invention expressing one of their .l-sounds"? As far as I know, the roughly ? (infinity)-shaped sign of Devanaagarii as used for writing Marathi represents a retroflex lateral phoneme, NOT a retroflex flap. Do .Rgvedins in the Hindi-belt, where no /.l/ phoneme exists in the vernacular, also use the same Devanaagarii .l-sign for writing their .Rgveda mss.? Is there any reason to assume that Marathi .Rgvedins (etc.) pronounce their .l-sign differently when reading Marathi than when reading from a .Rgveda ms.? Or is there reason to assume that the Vedic allophone in question received different phonetic realizations ([+flap]/[+lateral]) in different parts of India in the course of time? 3) What sign do South Indian mss. use for the sound in question: a palaeographically l-related sound (as in Marathi mss.) or a .d-derived sound (as in Oriya and ;Saaradaa mss.), or something else? Arlo Griffiths From A.Griffiths at LET.LEIDENUNIV.NL Fri Oct 31 09:46:52 2003 From: A.Griffiths at LET.LEIDENUNIV.NL (Arlo Griffiths) Date: Fri, 31 Oct 03 11:46:52 +0200 Subject: correction Re: 'Vedic .l' In-Reply-To: Message-ID: <161227073368.23782.5767086912388364616.generated@prod2.harmonylists.io> 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