From newman at NCF.EDU Tue Jun 1 06:36:13 2004 From: newman at NCF.EDU (Newman, John) Date: Tue, 01 Jun 04 02:36:13 -0400 Subject: Vi.s.nu's avataaras and phases of human life Message-ID: <161227074536.23782.17953623311487662357.generated@prod2.harmonylists.io> The 11th cent. Buddhist Kaalacakra tantra (2nd pa.tala, vv. 6-8) employs the names of the ten avataaras of Vi.s.nu to designate ten phases of human life, from conception to death. I would be grateful for any references to comparable usage in other Indic sources, or for expert judgement that this usage is unique to the Kaalacakra. John Newman Humanities New College of Florida Sarasota, FL 34243 USA From mkapstei at MIDWAY.UCHICAGO.EDU Tue Jun 1 15:19:33 2004 From: mkapstei at MIDWAY.UCHICAGO.EDU (Matthew Kapstein) Date: Tue, 01 Jun 04 10:19:33 -0500 Subject: Vi.s.nu's avataaras and phases of human life In-Reply-To: <1086100994.40bc96022da16@webmail.uchicago.edu> Message-ID: <161227074538.23782.8961125578924833475.generated@prod2.harmonylists.io> > This of course raises the larger question of when exactly the > das'aavataara scheme takes on its canonical form. The late > A.L. Basham once remarked to me that he did not know of > its datable occurrence in the literature prior to the > das'aavataaracarita of K.semendra, which would imply > that the Kaalacakra is in fact the earliest roughly > datable source. But on the surface it seems that this > can't be correct. I join with Prof. Newman in seeking > enlightenment from those who are expert in the early > Vai.s.nava corpus. Of course, art historical evidence > might also help to date the basic ten avataara scheme. > Matthew Kapstein > > > > The 11th cent. Buddhist Kaalacakra tantra (2nd pa.tala, vv. 6-8) > > employs the names of the ten avataaras of Vi.s.nu to designate ten > > phases of human life, from conception to death. I would be grateful > > for any references to comparable usage in other Indic sources, or for > > expert judgement that this usage is unique to the Kaalacakra. > > > > John Newman > > Humanities > > New College of Florida > > Sarasota, FL 34243 USA > > > > > Matthew Kapstein Numata Professor of Buddhist Studies The Divinity School of the University of Chicago Directeur d'?tudes Ecole Pratique des Hautes Etudes, Paris From huntington.2 at OSU.EDU Tue Jun 1 17:33:18 2004 From: huntington.2 at OSU.EDU (John Huntington) Date: Tue, 01 Jun 04 13:33:18 -0400 Subject: Vi.s.nu's avataaras in Art In-Reply-To: <1086103173.40bc9e857ea17@webmail.uchicago.edu> Message-ID: <161227074540.23782.4748400720345437585.generated@prod2.harmonylists.io> While the Dasha avatara are barely on my list of interests, my students, Anu Vedagiri and Chaya Chandrasekhar, pass on the following: The earliest known image set is the ca. third century Yelesveram (at Nagarjunakkonda) stele with fragments of the ten around him. The base of the Gupta temple at Deogarh was "supposed" (see Vats) to have a dasha avatara, set around the base, but it was fragmentary and is presently stored in a seemingly "permanently" locked godown at the site. The Rashtrakuta (ca 8th century) Cave fifteen at Ellora, is known as the Dasha avatara, but will have to check our photographs to see if there is a real set in it or not. Complete sets of them show up in Pala sculpture in the ninth and tenth centuries. Prior examples of several avatara are important individual images Varaha, Narasimha, Trivikram, Krishna, are all sixth century or earlier. A 2nd or 3rd cemtury Narasimha has just been discovered in Andhra If any one is interested a small web site could be put up in a few days John > > This of course raises the larger question of when exactly the >> das'aavataara scheme takes on its canonical form. The late >> A.L. Basham once remarked to me that he did not know of >> its datable occurrence in the literature prior to the >> das'aavataaracarita of K.semendra, which would imply >> that the Kaalacakra is in fact the earliest roughly >> datable source. But on the surface it seems that this >> can't be correct. I join with Prof. Newman in seeking >> enlightenment from those who are expert in the early >> Vai.s.nava corpus. Of course, art historical evidence >> might also help to date the basic ten avataara scheme. >> Matthew Kapstein >> >> >> > The 11th cent. Buddhist Kaalacakra tantra (2nd pa.tala, vv. 6-8) >> > employs the names of the ten avataaras of Vi.s.nu to designate ten >> > phases of human life, from conception to death. I would be grateful >> > for any references to comparable usage in other Indic sources, or for >> > expert judgement that this usage is unique to the Kaalacakra. >> > >> > John Newman >> > Humanities >> > New College of Florida >> > Sarasota, FL 34243 USA >> > >> >> >> > > >Matthew Kapstein >Numata Professor of Buddhist Studies >The Divinity School of the University of Chicago > >Directeur d'?tudes >Ecole Pratique des Hautes Etudes, Paris From paolo.magnone at UNICATT.IT Tue Jun 1 18:21:45 2004 From: paolo.magnone at UNICATT.IT (Paolo Magnone) Date: Tue, 01 Jun 04 20:21:45 +0200 Subject: Vi.s.nu's avataaras and phases of human life In-Reply-To: <1086103173.40bc9e857ea17@webmail.uchicago.edu> Message-ID: <161227074542.23782.8026477716441817458.generated@prod2.harmonylists.io> Dear list members, The dazAvatAra scheme certainly originated much earlier than kSemendra's date, although of course epico-puranic occurrences may not be *datable* in strict terms. Apart from literary texts, however, a Pallava inscription dated in the late VII cent. contains a list identical to the canonic one except for replacing kRSNa with [bala]rAma. A lists of ten occurring in the vulgate text of Mbh XII, 339, 103-4 (rejected from the CE) enumerates haMsa, kUrma, matsya, varAha, narasiMha, vAmana, rAma [bhArgava], rAma dAzarathi, sAtvata and kalki (i.e., leaving out the buddha as 9th and anteponing haMsa). Harivamza I, 31 (CE) enumerates (though not in compact form) ten prAdurbhAvas, somewhat different from the later canonic list: puSkara, varAha, narasiMha, vAmana, dattAtreya, rAma jAmadagnya, rAma dAzarathi, kRSNa, vyAsa and kalki. Another list of ten occurring in the vAyu, brahmANDa and matsya (and ascribed by Kirfel to the "core purANa") diverges even more: vainya [= pRthu], narasiMha, vAmana, dattAtreya, mAndhAtR, the two rAmas, vedavyAsa, kRSNa and kalki. The classical dazavatAra list first occurs in purANas usually regarded as later, such as the padma (uttarakhaNDa), agni, varAha and narasiMha. One may conclude from the above that although the general conception of ten "outstanding" descents (out of myriads: prAdurbhAvasahasrAni samAtItAni anekazaH / bhUyaz caiva bhaviSyanti yeSAM saMkhyA na vidyate) appears to be quite ancient, no common agreement concerning its composition was reached until at least the VII/VIII cent. AD. I am indeed thankful to John Huntington for his offer to put on display some iconographical evidence. With best wishes, ----------------------------------------------------------- Paolo Magnone Sanskrit Language and Literature Catholic University of Milan paolo.magnone at unicatt.it Jambudvipa - Indology and Sanskrit Studies: www.jambudvipa.net =============== ORIGINAL MESSAGE =============== On 01/06/2004 at 10.19 Matthew Kapstein wrote: >> This of course raises the larger question of when exactly the >> das'aavataara scheme takes on its canonical form. The late >> A.L. Basham once remarked to me that he did not know of >> its datable occurrence in the literature prior to the >> das'aavataaracarita of K.semendra, which would imply >> that the Kaalacakra is in fact the earliest roughly >> datable source. But on the surface it seems that this >> can't be correct. I join with Prof. Newman in seeking >> enlightenment from those who are expert in the early >> Vai.s.nava corpus. Of course, art historical evidence >> might also help to date the basic ten avataara scheme. >> Matthew Kapstein >> >> >> > The 11th cent. Buddhist Kaalacakra tantra (2nd pa.tala, vv. 6-8) >> > employs the names of the ten avataaras of Vi.s.nu to designate ten >> > phases of human life, from conception to death. I would be grateful >> > for any references to comparable usage in other Indic sources, or for >> > expert judgement that this usage is unique to the Kaalacakra. >> > >> > John Newman >> > Humanities >> > New College of Florida >> > Sarasota, FL 34243 USA >> > >> >> >> > > >Matthew Kapstein >Numata Professor of Buddhist Studies >The Divinity School of the University of Chicago > >Directeur d'?tudes >Ecole Pratique des Hautes Etudes, Paris ================================================= From rmanring at INDIANA.EDU Thu Jun 3 17:02:49 2004 From: rmanring at INDIANA.EDU (Manring, Rebecca) Date: Thu, 03 Jun 04 12:02:49 -0500 Subject: Sanskrit query Message-ID: <161227074545.23782.7499804180498865031.generated@prod2.harmonylists.io> Dear Colleagues: Is anyone in the academy, in North America, teaching spoken Sanskrit along with the more usual approach? I'm very interested in developing appropriate materials for the elementary level, but don't want to reinvent the wheel if someone's already doing this. Thank you, Rebecca J. Manring India Studies and Religious Studies Indiana University From witzel at FAS.HARVARD.EDU Fri Jun 4 14:49:35 2004 From: witzel at FAS.HARVARD.EDU (Michael Witzel) Date: Fri, 04 Jun 04 10:49:35 -0400 Subject: Visnu & Charumati bricks Message-ID: <161227074548.23782.12199838001158275633.generated@prod2.harmonylists.io> Which reminds me of your recent announcement about the Chabhel brick with writings in Asokan Brahmi. Has it been published by now, and if so, what is your website? M.W. ========== John Huntingdon wrote: Dina and I have just heard from the Department of Archaeology that he two bricks from the Chaurmati Stupa were given thermo-luminescence tests in Europe. 1) The Bhrami only brick tests to approximately third century B.C.E. (i.e. Mauryan) 2) The Brick with the copy of the Brahmi and the Bhujimo incised inscription itests to 12th century. We will have the test in a few days and will then put the photographs of the brick(s) up on the web. John Huntington (and Dina Bangdel) ========================================================================== Michael Witzel witzel at fas.harvard.edu www.fas.harvard.edu/~witzel/mwpage.htm Dept. of Sanskrit & Indian Studies, Harvard University www.shore.net/~india/ejvs 1 Bow Street (Electronic Journal of Vedic Studies) 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 s.hodge at PADMACHOLING.FREESERVE.CO.UK Sat Jun 5 16:54:54 2004 From: s.hodge at PADMACHOLING.FREESERVE.CO.UK (Stephen Hodge) Date: Sat, 05 Jun 04 17:54:54 +0100 Subject: Snakes Message-ID: <161227074550.23782.11274224543515308898.generated@prod2.harmonylists.io> I know that fauna equivalents are not always exact, but can anybody tell me what Sanskrit names were used for these Indian venomous snakes: the common krait, Russell's viper and the saw-scaled Viper ? Thanks. Stephen Hodge From Martin.Gansten at TEOL.LU.SE Tue Jun 8 15:12:15 2004 From: Martin.Gansten at TEOL.LU.SE (Martin Gansten) Date: Tue, 08 Jun 04 17:12:15 +0200 Subject: Works on vaastu/geomancy? Message-ID: <161227074553.23782.3668264622355942950.generated@prod2.harmonylists.io> Is anyone aware of academic works on the subject of vaastu-shaastra as a divinatory art, either in its more traditional forms or in its westernized New Age incarnation? Secondarily, any recommended reading on other geomantic traditions (e.g., feng shui) would also be much appreciated. Martin Gansten From silk at HUMNET.UCLA.EDU Wed Jun 9 16:19:53 2004 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Wed, 09 Jun 04 09:19:53 -0700 Subject: Fwd: Posts at Bristol Message-ID: <161227074555.23782.4640954561798647939.generated@prod2.harmonylists.io> >Forwarded from Prof Paul Williams: >The University of Bristol has just advertised a new post in Buddhist >Studies to join myself and Rupert Gethin. Preference will be given >to someone working in East Asian Buddhism, and the person appointed >will be expected to be willing to teach elementary Chinese, >Japanese, Sanskrit or Tibetan. > >The advertisement can be found on the university's web-site at >http://www.bris.ac.uk/boris/jobs/ads?ID=23713 > >---------------------- >Professor Paul Williams > >Centre for Buddhist Studies >Theology and Religious Studies >University of Bristol >3 Woodland Road >Bristol BS8 1TB >U.K. > >Paul.Williams at bristol.ac.uk -- Jonathan Silk Department of 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 gthomgt at ADELPHIA.NET Fri Jun 18 01:05:04 2004 From: gthomgt at ADELPHIA.NET (George Thompson) Date: Thu, 17 Jun 04 21:05:04 -0400 Subject: Gene Smith In-Reply-To: <5.1.0.14.2.20040320113338.00a0aaa0@socrates.berkeley.edu> Message-ID: <161227074558.23782.13309211453968800465.generated@prod2.harmonylists.io> -----Original Message----- From: Indology [mailto:INDOLOGY at liverpool.ac.uk]On Behalf Of Frits Staal Sent: Saturday, March 20, 2004 2:38 PM To: INDOLOGY at liverpool.ac.uk Subject: Gene Smith I was thrilled to read your "remarkable story" on Gene Smith who happens to be one of my oldest friends. But I saw that important things were missing and mentioned it to Dominik Wujastyk who encouraged me to write about it to the Indology list. I had to read the TLS article first and there I found some of the things I had missed and that would be of interest to Indologists but they were mentioned in a rather confusing and misleading manner. And so I would like to add a few observations even though this is not my field. Cynthia Haven, author of the TLS commentary, writes how she visited Smith in his "Tibetan Buddhist Resource Center" (TBRC) in New York where his collection is now housed thanks to Shelley and Donald Rubin. She adds by way of explanation: "Until 2001, this astonishing collection was housed in Smith's six-room duplex in Cambridge, Massachussets." But later in the article, when she describes how Smith shows her some books from his collection, she writes: "These are Indian reprints of Tibetan works Smith supervised during his years as a Library of Congress employee in New Delhi, collecting books of all languages and publishing them under Public Law 480, with money generated from the sale of excess agricultural commodities. The books he published, gathered from escaping Tibetans, might otherwise have simply vanished." It is the latter information that was missing from the Indology list story; but it needs some updating. Smith was in Delhi and elsewhere in Asia for many decades as a Field Director for the Library of Congress. After his retirement, he went with his books to Cambridge, Mass., where they were housed in his flat. That was prior to 2001, true, but prior to those few years they were in Asia, constantly being added to and published in hundreds and hundreds of volumes that have been on the bookshelves of Tibetan institutes all over the world for almost half a century. They may soon be streaming over the world and be "virtually indestructible," as you comment on, but much of that material has already been studied, translated and made accessible by scholars of Tibetan. Rare Tibetan texts are now being published in China in great quantities also and these are becoming increasingly available. These are some of the facts that deserve to be known by the readers of your Indology excerpt from the TLS commentary. Frits Staal http://philosophy.berkeley.edu/staal/ From mmdesh at UMICH.EDU Thu Jun 24 02:19:12 2004 From: mmdesh at UMICH.EDU (Madhav Deshpande) Date: Wed, 23 Jun 04 22:19:12 -0400 Subject: Position in South Asian Li./Cultural Studies at Michigan Message-ID: <161227074560.23782.546708492273052110.generated@prod2.harmonylists.io> Please pass on the following information to interested groups and individuals. Thanks. Madhav Deshpande ANNOUNCEMENT OF TEMPORARY REPLACEMENT POSITION IN SOUTH ASIAN LITERARY AND/OR CULTURAL STUDIES UNIVERSITY OF MICHIGAN FOR WINTER TERM, JANUARY 1 - APRIL 30, 2005 Applications are invited from scholars of all ranks, from advanced graduate students to full professors, for a one term position to teach South Asian Literary and/or Cultural Studies in order to replace a colleague temporarily on leave. Two courses are to be taught, using material written in or translated into English. The first should be a broad, introductory level course to undergraduates with little or no preparation in Asian Studies; the second should be an upper-level undergraduate course with an engaging thematic focus (that may coordinate with the candidate's research interests.) The ideal candidate does research involving at least one contemporary South Asian language. The Ph.D. is preferred, but a Ph.D. candidate who has made significant progress towards completion of the dissertation would also be considered. Salary will be commensurate with experience. Send cover letter, CV, proposed course descriptions and three letters of reference to: Professor Madhav M. Deshpande Chair, South Asian Search Department of Asian Languages and Cultures 3070 Frieze University of Michigan Ann Arbor, MI 48109-1285, USA Email address: mmdesh at umich.edu Fax number: (734) 647-0157 (only for short documents) Deadline for receipt of applications is 1 August 2004. Women and minorities are encouraged to apply. The University of Michigan is an Affirmative Action/Equal Opportunity Employer. From magier at COLUMBIA.EDU Thu Jun 24 13:29:26 2004 From: magier at COLUMBIA.EDU (David Magier) Date: Thu, 24 Jun 04 09:29:26 -0400 Subject: Position in South Asian Lit/Cultural Studies Message-ID: <161227074565.23782.8864930797459451532.generated@prod2.harmonylists.io> The following job posting has been forwarded to your mailing list or listserv from the Academic Positions sections of SARAI. Please contact job posters directly for any further information. David Magier http://www.columbia.edu/cu/lweb/indiv/southasia/cuvl ========================================================================= ANNOUNCEMENT OF TEMPORARY REPLACEMENT POSITION IN SOUTH ASIAN LITERARY AND/OR CULTURAL STUDIES UNIVERSITY OF MICHIGAN FOR WINTER TERM, JANUARY 1 - APRIL 30, 2005 Applications are invited from scholars of all ranks, from advanced graduate students to full professors, for a one term position to teach South Asian Literary and/or Cultural Studies in order to replace a colleague temporarily on leave. Two courses are to be taught, using material written in or translated into English. The first should be a broad, introductory level course to undergraduates with little or no preparation in Asian Studies; the second should be an upper-level undergraduate course with an engaging thematic focus (that may coordinate with the candidate's research interests.) The ideal candidate does research involving at least one contemporary South Asian language. The Ph.D. is preferred, but a Ph.D. candidate who has made significant progress towards completion of the dissertation would also be considered. Salary will be commensurate with experience. Send cover letter, CV, proposed course descriptions and three letters of reference to: Professor Madhav M. Deshpande Chair, South Asian Search Department of Asian Languages and Cultures 3070 Frieze University of Michigan Ann Arbor, MI 48109-1285, USA Email address: mmdesh at umich.edu Fax number: (734) 647-0157 (only for short documents) Deadline for receipt of applications is 1 August 2004. Women and minorities are encouraged to apply. The University of Michigan is an Affirmative Action/Equal Opportunity Employer. From jlc at CCR.JUSSIEU.FR Thu Jun 24 12:01:28 2004 From: jlc at CCR.JUSSIEU.FR (Jean-Luc Chevillard) Date: Thu, 24 Jun 04 14:01:28 +0200 Subject: New publication: South-Indian Horizons, Felicitation volume for F. Gros Message-ID: <161227074562.23782.5368957767797932164.generated@prod2.harmonylists.io> Dear Indology List member, I am glad to announce the release of a new book: South Indian horizons: felicitation volume for Fran?ois Gros on the occasion of his 70th birthday. Edited by Jean-Luc Chevillard (editor) and Eva Wilden (associate editor) with the collaboration of A. Murugaiyan, Preface by R.E. Asher. Publications du d?partement d?indologie 94, IFP, EFEO, 2004, xlv, 651 p. Rs. 1000. As stated by the IFP's web page, this book, like other indological books, is distributed by Motilal Banarsidass, Delhi Please see below the detailed "Table of Contents" Best wishes -- Jean-Luc Chevillard (Paris, CNRS, University Paris 7) ************************************************ TABLE OF CONTENTS: Acknowledgements/Remerciements (vii) Preface/aNinturai [R.E. Asher] (ix-xv) "Ma vie sans moi" [Fran?ois Gros] (xvii-xx) Foreword/Avant-propos: Horizons des ?tudes Tamoules --[Jean-Luc Chevillard] (xxi-xxix) Searching for Perspectives (Second Foreword) --[Eva Wilden] (xxxi-xxxiv) List of participants (xxxv-xlv) **Studies in Devotional, Contemporary, **Classical and Folk literatures 1) Judit T?rzs?k --> s'iva le fou et ses d?vots tamouls dans le tEvAram (pp.3-28) 2) Alvappillai Veluppillai --> The Position of Saint Appar in Tamil s'aivism (pp.29-47) 3) Emanuela Panattoni -->Il tirukkuRuntANTakam e il tiruneTuntANTakam ---- di TirumaGkaiyAZvAr (pp. 49-61) 4) S. Palaniappan --> AZvAr or nAyan2r: The Role of Sound Variation, ---- Hypercorrection and Folk Etymology in Interpreting ---- the Nature of VaiSNava Saint-Poets (pp. 63-84) 5) Indira Viswanathan Peterson --> s'aiva religion and the performing arts in a Tamil Novel: ---- kalaimaNi?s TillAn2A mOkan2AmpAl (pp. 85-106) 6) R.E. Asher --->Vaikom Muhammed Basheer : ---- Freedom Fighting into Fiction (pp. 107-125) 7) Chantal Delamourd --> La Po?sie des ?Vies Minuscules? dans Kan2ivu, ---- Recueil de Nouvelles de Vannadasan (pp. 127-135) 8) Gabriella Eichinger Ferro-Luzzi --> Facing Death in Modern Tamil Literature (pp. 137-148) 9) E. Annamalai --> Post-Modern Trends in Tamil (pp. 149-155) 10) David Shulman --> Notes on Tillaikkalampakam (pp. 157-176) 11) Eva Wilden --> On the Condensation and Extension of Knowledge: ---- The sUtra Style in the tolkAppiyam poruLatikAram (pp. 177-206) 12) Takanobu Takahashi --> tolkAppiyam poruLatikAram and iRaiyan2Ar AkapporuL: ---- Their Relative Chronology (pp. 207-217) 13) George L. Hart --> Syntax and Perspective ---- in Tamil and Sanskrit Classical Poetry (pp. 219-227) 14) A. G. Menon --> Configuration of Natural Elements ---- in the Mountain songs (pp. 229-255) 15) Alexander Dubyanski --> The Tamil literary background ---- of the s'akuntala nATakam (pp. 257-267) 16) Dieter B. Kapp --> rAmAyaNa Allusions in Tamil Riddles (pp. 269-278) **Studies in Language **and History of Language Description 17) Kamil Zvelebil --> Prolegomena to an Etymological Dictionary ---- to the iRula Language (pp. 281-290) 18) V.I. Subramonian --> A Note on the -Are person number marking suffix ---- in Gundert's writings (pp. 291-292) 19) Harold F. Schiffman --> The Tamil Case System (pp. 293-305) 20) Thomas Lehmann --> Pronoun Incorporation in Old Tamil (pp. 307-322) 21) S. Agesthialingom --> Numeral system in Tamil: Generation (pp. 323-332) 22) Jaroslav Vacek --> Dravidian and Altaic: ?Sheep - Deer - Cattle? (pp. 333-345) 23) Peter Schalk --> Robert Caldwell?s Derivation IZam The Nature of the Language of caGkam Poetry (pp. 365-387) 25) Sheldon Pollock --> A New Philology: From Norm-bound Practice ---- to Practice-bound Norm ---- in Kannada Intellectual History (pp. 389-406) 26) Jean-Luc Chevillard --> Ideophones in Tamil: a historical perspective ---- on the X-en2al expressives ---- (olikkuRippu ARRuppaTai) (pp. 407-433) **Studies in History, Epigraphy and Archaeology 27) Leslie Orr --> Processions in the medieval South Indian temple: ---- Sociology, sovereignty and soteriology (pp. 437-470) 28) Kesavan Veluthat --> MahOdayapuram-KoTuGGallUr: ---- a Capital City as a Sacred Centre (pp. 471-485) 29) R. Nagaswamy --> Sangam poetic traditions ---- under the Imperial cOZa-s (pp. 487-494) 30) Sascha Ebeling --> "The Digital Archive of South Indian Inscriptions (DASI) ? A First Report" (pp. 495-503) 31) Iravatham Mahadevan --> Voicing of consonants in Old Tamil: ---- New evidence from Tamil-BrAhmI (pp. 505-511) 32) (late) Vimala Begley (with foreword by I. Mahadevan) --> The Dating of Arikamedu ---- and its Bearing on the Archaeology ---- of Early Historical South India (pp. 513-537) 33) Osmund Bopearachchi --> New Archaeological evidence on cultural ---- and commercial relationships between ----ancient Sri Lanka and Tamil Nadu (pp. 539-551) 34) G. Vijayavenugopal --> New Jaina Inscriptions from kUvan2Ur (pp. 553-560) 35) Appasamy Murugaiyan --> St?les fun?raires en Pays Tamoul: ---- langue et soci?t? au 6? -7? si?cles (pp. 561-581) 36) Y. Subbarayalu --> eRivIrapaTTin2am, Warriors and the State ---- in Medieval South India (pp. 583-594) **Chant-m?l? ou paripATal ou Satura 37) Velcheru Narayana Rao, David Shulman & Sanjay Subrahmaniam --> A new imperial idiom in the sixteenth century ---- Krishnadevaraya and his political theory ---- of Vijayanagara (pp. 597-625) 38) U. Niklas --> Bulls for St. Anthony: Religio-Cultural Syncretism ---- in a ceTTinATu Village (pp. 627-634) 39) A.R. Venkatachalapathy --> Triumph of Tobacco: the Tamil Experience (pp. 635-641) 40) T.V. Gopal Iyer --> The victory in human life (pp. 643-645) 41) M. Kannan --> Five poems (pp. 647-651) From ucgadkw at UCL.AC.UK Fri Jun 25 13:34:21 2004 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Fri, 25 Jun 04 14:34:21 +0100 Subject: CONFERENCE ON MODERN AYURVEDA AT CAMBRIDGE UNIVERSITY 2-3 July (fwd) Message-ID: <161227074567.23782.6997093252442312399.generated@prod2.harmonylists.io> ************************************************************************* Indic Health Conference II. Ayurveda: Modern and Global Identities 2-3 July 2004 Cambridge, UK On Friday 2 and Saturday 3 July 2004 the Dharam Hinduja Institute of Indic Research (DHIIR), based at the Faculty of Divinity, University of Cambridge, will host its 8th International Conference. The conference will discuss the history and development of Modern and Global Ayurveda as the second part of a larger project, the Indic Health and Medicine Research Programme (IHMRP), which has been the focus of DHIIR research since October 2000. An international network of scholars, practitioners and experts will present their research at the Ayurveda conference. Their presentations will cover a wide range of methodological points of view, discussing the case of Modern and Global Ayurveda from historical, textual, anthroplogical, socio-political, economic, biomedical and pharmacological perspectives. 'Modern Ayurveda' is here understood to start with the processes of professionalisation and institutionalisation brought about in India by what has been called the 19th century revivalism of Ayurveda. 'Global Ayurveda', on the other hand, refers to the more cosmopolitan and geographically widespread processes of popularisation and acculturation. Early East-West exchanges (16th c. onward) were largely limited to the pharmaceutical and botanical sciences and disregarded ayurvedic epistemology. Pharmaceutical interests still form a powerful force in the politics of Ayurveda today and shape both Indian and international perceptions of ayurvedic resources. In contrast, the more recent wave of international interest in Indic forms of knowledge tends to include elements of religio-philosophical speculation and of 'spirituality', in many cases aimed at developing 'holistic' lifestyles. Such borrowings, however, often substantially altered or developed through the process of transmission, are not always properly acknowledged. Ayurvedic approaches to health and wellbeing are just beginning to become recognised and, to a lesser extent, integrated in the context of modern medical sciences and healthcare. Assimilation at the level of complementary or integrative forms of medicine and self-care has however been more widespread, and this phenomenon deserves scholarly attention as symptomatic of needs and aspirations felt by a sizeable number of individuals in developed communities worldwide. For up to date information on the conference please see http://www.divinity.cam.ac.uk/CARTS/dhiir/indic/conf04.html For information on the IHMRP as well as the DHIIR's work in general, please refer to http://www.divinity.cam.ac.uk/CARTS/dhiir/ Conference Venue: Faculty of Divinity University of Cambridge West Road Cambridge CB3 9BS U.K. From Martin.Gansten at TEOL.LU.SE Sat Jun 26 08:41:08 2004 From: Martin.Gansten at TEOL.LU.SE (Martin Gansten) Date: Sat, 26 Jun 04 10:41:08 +0200 Subject: What does 'arham' mean? In-Reply-To: Message-ID: <161227074571.23782.16697836089960593564.generated@prod2.harmonylists.io> McComas, >Can any of you good folk tell me what arham means in this context? Is it >commonly used in this way? It's a sort of Jaina mulamantra. I'm pretty sure I've seen it discussed in Hemacandra's Yogasastra (when proofreading the manuscript of Olle Qvarnstr?m's translation), but couldn't find it just now. In any case, I am sure there are many people on this list who can tell you more; Jainism isn't really my field at all. Martin Gansten From McComas.Taylor at ANU.EDU.AU Sat Jun 26 07:17:57 2004 From: McComas.Taylor at ANU.EDU.AU (McComas Taylor) Date: Sat, 26 Jun 04 17:17:57 +1000 Subject: What does 'arham' mean? Message-ID: <161227074569.23782.1977078567552377831.generated@prod2.harmonylists.io> Dear Friends The first chapter of PUrNabhadra's PaJcatantra opens with the words: arham | auM namaH zrIsarasvatyai | The other four chapters open with the single word arham | Can any of you good folk tell me what arham means in this context? Is it commonly used in this way? Many thanks in advance. McComas From Martin.Gansten at TEOL.LU.SE Sun Jun 27 22:37:43 2004 From: Martin.Gansten at TEOL.LU.SE (Martin Gansten) Date: Mon, 28 Jun 04 00:37:43 +0200 Subject: Meaning of parasvat In-Reply-To: Message-ID: <161227074573.23782.707455936359368790.generated@prod2.harmonylists.io> Patrick Olivelle, in his translation of KauUp 1.2, translates parasvat as 'rhinoceros', rather than the 'wild ass' suggested by MW. He does note the variant reading para?svat (MW: 'snake'), but as far as I can see, there is no comment on the rhinoceros translation. Can anyone enlighten me on the background? Thanks in advance, Martin Gansten From jpo at UTS.CC.UTEXAS.EDU Tue Jun 29 12:58:22 2004 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Tue, 29 Jun 04 07:58:22 -0500 Subject: Meaning of parasvat In-Reply-To: <3.0.6.32.20040628003743.0097c820@pop.lu.se> Message-ID: <161227074576.23782.9583788844348659190.generated@prod2.harmonylists.io> Martin: here I am actually following Albrecht Frenz (IIJ, 11: 1968-69, p. 106) where he translates the term as Nanhorn. At page 83, note 4 he refers to Luders essay in ZDMG 96 (1942), pp. 50-56 (I don't have access to here at home). MW gets his "wild ass", of course, from B-R. I cannot find my private notes on this right now, but at least here in the context of lion, boar, and tiger, one must assume a larger and more prominent animal than a donkey. Patrick >Patrick Olivelle, in his translation of KauUp 1.2, translates parasvat as >'rhinoceros', rather than the 'wild ass' suggested by MW. He does note the >variant reading para?svat (MW: 'snake'), but as far as I can see, there is >no comment on the rhinoceros translation. Can anyone enlighten me on the >background? > >Thanks in advance, >Martin Gansten From jpo at UTS.CC.UTEXAS.EDU Tue Jun 29 14:41:44 2004 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Tue, 29 Jun 04 09:41:44 -0500 Subject: Meaning of parasvat In-Reply-To: <3.0.6.32.20040629151631.009808e0@pop.lu.se> Message-ID: <161227074580.23782.10785304973470962281.generated@prod2.harmonylists.io> Yes, I did, but I do not think it fits the context -- a snake between boar and tiger! >Thanks very much, Patrick. I'll look up those references. Did you ever >consider the para?svat 'snake' option? > >Yours, >Martin From Martin.Gansten at TEOL.LU.SE Tue Jun 29 13:16:31 2004 From: Martin.Gansten at TEOL.LU.SE (Martin Gansten) Date: Tue, 29 Jun 04 15:16:31 +0200 Subject: Meaning of parasvat In-Reply-To: Message-ID: <161227074578.23782.6413372042034416005.generated@prod2.harmonylists.io> Thanks very much, Patrick. I'll look up those references. Did you ever consider the para?svat 'snake' option? Yours, Martin