From phbernede at YAHOO.COM  Sun Apr  2 20:36:53 2006
From: phbernede at YAHOO.COM (Pascale Haag)
Date: Sun, 02 Apr 06 13:36:53 -0700
Subject: Sanskrit summer school in France
In-Reply-To: <17998501.1144011371@dhcp118.divinity.cam.ac.uk>
Message-ID: <161227077750.23782.5628987782339188485.generated@prod2.harmonylists.io>

You will find the programme of the "Acad??mie des langues anciennes" on:
http://www.mmsh.univ-aix.fr/ala/index.htm

Best,

Pascale Haag.




Elizabeth De Michelis <e.demichelis at DIVINITY.CAM.AC.UK> wrote: Dear Dominik

the url gets to an internet service provider homepage, not to the Sanskrit 
school information...

Very best
Elizabeth

--On Sunday, April 2, 2006 19:01 +0100 Dominik Wujastyk  
wrote:


10 days, run by the Academy of Ancient Languages (une universit??? d????t???
ouverte ??? tous, organis???e par le centre Paul-Albert F???vrier, laboratoire
CNRS/Universit??? de Provence), and held at Digne in the Alps of Provence.

Details at http://lagoo.free.fr


			
---------------------------------
Yahoo! Messenger with Voice. PC-to-Phone calls for ridiculously low rates.




From phbernede at YAHOO.COM  Sun Apr  2 20:36:53 2006
From: phbernede at YAHOO.COM (Pascale Haag)
Date: Sun, 02 Apr 06 13:36:53 -0700
Subject: Sanskrit summer school in France
In-Reply-To: <17998501.1144011371@dhcp118.divinity.cam.ac.uk>
Message-ID: <161227077748.23782.12161206622248752492.generated@prod2.harmonylists.io>

You will find the programme of the "Acad??mie des langues anciennes" on:
http://www.mmsh.univ-aix.fr/ala/index.htm

Best,

Pascale Haag.




Elizabeth De Michelis <e.demichelis at DIVINITY.CAM.AC.UK> wrote: Dear Dominik

the url gets to an internet service provider homepage, not to the Sanskrit 
school information...

Very best
Elizabeth

--On Sunday, April 2, 2006 19:01 +0100 Dominik Wujastyk  
wrote:


10 days, run by the Academy of Ancient Languages (une universit??? d????t???
ouverte ??? tous, organis???e par le centre Paul-Albert F???vrier, laboratoire
CNRS/Universit??? de Provence), and held at Digne in the Alps of Provence.

Details at http://lagoo.free.fr


			
---------------------------------
Yahoo! Messenger with Voice. PC-to-Phone calls for ridiculously low rates.




From ucgadkw at UCL.AC.UK  Sun Apr  2 18:01:24 2006
From: ucgadkw at UCL.AC.UK (Dominik Wujastyk)
Date: Sun, 02 Apr 06 19:01:24 +0100
Subject: Sanskrit summer school in France
Message-ID: <161227077744.23782.517518591453959117.generated@prod2.harmonylists.io>


10 days, run by the Academy of Ancient Languages (une universit? d??t? 
ouverte ? tous, organis?e par le centre Paul-Albert F?vrier, laboratoire 
CNRS/Universit? de Provence), and held at Digne in the Alps of Provence.

Details at http://lagoo.free.fr






From e.demichelis at DIVINITY.CAM.AC.UK  Sun Apr  2 19:56:11 2006
From: e.demichelis at DIVINITY.CAM.AC.UK (Elizabeth De Michelis)
Date: Sun, 02 Apr 06 20:56:11 +0100
Subject: Sanskrit summer school in France
In-Reply-To: <Pine.WNT.4.64.0604021855150.5828@Caraka>
Message-ID: <161227077746.23782.14181817966488356753.generated@prod2.harmonylists.io>

Dear Dominik

the url gets to an internet service provider homepage, not to the Sanskrit 
school information...

Very best
Elizabeth

--On Sunday, April 2, 2006 19:01 +0100 Dominik Wujastyk <ucgadkw at UCL.AC.UK> 
wrote:


10 days, run by the Academy of Ancient Languages (une universit? d??t?
ouverte ? tous, organis?e par le centre Paul-Albert F?vrier, laboratoire
CNRS/Universit? de Provence), and held at Digne in the Alps of Provence.

Details at http://lagoo.free.fr




From ucgadkw at UCL.AC.UK  Mon Apr  3 09:32:20 2006
From: ucgadkw at UCL.AC.UK (Dominik Wujastyk)
Date: Mon, 03 Apr 06 10:32:20 +0100
Subject: Sanskrit summer school in France
In-Reply-To: <20060402203653.55140.qmail@web32410.mail.mud.yahoo.com>
Message-ID: <161227077752.23782.16800930485664113822.generated@prod2.harmonylists.io>

thank you, Pascale, and apologies to everyone (the forwarding link was 
http://laNgoo.free.fr).

D




From LubinT at WLU.EDU  Mon Apr  3 15:24:54 2006
From: LubinT at WLU.EDU (Timothy Lubin)
Date: Mon, 03 Apr 06 11:24:54 -0400
Subject: Sanskrit recordings
Message-ID: <161227077754.23782.3159313014902245122.generated@prod2.harmonylists.io>

I hereby make good on my promise to make available a recording of Prof.
Nagaraja Rao reciting stanzas in a variety of meters:
 
http://home.wlu.edu/~lubint/texts/index.htm
 
There you will find the whole recording (24 MB, uncompressed), plus the
first 2/3 divided into smaller segments.
I also have a similar but shorter recording of S. S. Janaki reciting,
which I will try to get done as well.
 
Tim
 
Timothy Lubin
Associate Professor, Department of Religion
Washington and Lee University
Lexington, Virginia
 
lubint at wlu.edu   |   http://home.wlu.edu/~lubint
 
Tel : (office) 540.458.8146; (home) 540.463.6833
Fax: 540.458.8498

>>> Earlier I wrote: >>>

> I possess a privately made cassette of Prof. Nagaraja Rao, of
Mysore,
> illustrating various meters in a quite beautiful style of chanting. 
> Most of the examples are from the works of Kaalidaasa and from
> Bhart.rhari's "Satakatraya.  In the course of this he also recounts
some
> amusing anecdotes about Appayadiik.sita.
>  
> I will see about getting these recordings transferred to digital
format
> so that it can be made readily available if anyone else is
interested.
>  
> Tim Lubin
> Washington and Lee University
> 
> >>> mkapstei at UCHICAGO.EDU 12/29/05 7:48 PM >>>
> 
> Can anyone recommend some goods sources for digital
> recordings of spoken Sanskrit, Sanskrit poetry and dramatic
> recitation, etc.? Examples of the chants used for
> reciting various meters would be of particular interest.
> A recorded anthology of Sanskrit poetry, I suppose, is too
> much to hope for just yet.
> 
> Matthew Kapstein
> 




From kellera at PARIS7.JUSSIEU.FR  Tue Apr  4 09:01:57 2006
From: kellera at PARIS7.JUSSIEU.FR (Agathe Keller)
Date: Tue, 04 Apr 06 11:01:57 +0200
Subject: publication announcement
Message-ID: <161227077756.23782.13086893530275194198.generated@prod2.harmonylists.io>

Dear friends and colleagues,

I am very happy to announce the publication of :
Agathe Keller "Expounding the mathematical seed, Bh?skara and the 
mathematical chapter of the ?ryabhat?ya". 2 Vols. Science Networks. 
Historical Studies. Birkha?ser Verlag: Basel.

For those of you who wouldn?t know : It is the translation and analysis 
of a VIIth century Sanskrit mathematical commentary.


yours,


Agathe Keller




From silk at HUMNET.UCLA.EDU  Fri Apr  7 18:51:27 2006
From: silk at HUMNET.UCLA.EDU (Jonathan Silk)
Date: Fri, 07 Apr 06 11:51:27 -0700
Subject: Remarkable New Resource
Message-ID: <161227077761.23782.11160253165474200860.generated@prod2.harmonylists.io>

Cross-posted to H-Buddhism and Indology

My friend and colleague Dan Martin (Jerusalem) has asked me to post 
the following information.

Dan has prepared and posted for free public use a tremendous 
bibliography/biographical resource, taking account mostly of Indian 
and Tibetan works primarily of Buddhist interest. Toward this end he 
has posted his 1769 page (!!) bibliography on a web site in two 
forms, pdf and rtf. These are available for free download for a 
limited time (since they take up space on someone else's server).  Go 
to:


http://www.eecs.berkeley.edu/~keutzer/martin/



The files are rather big (24 and 11 megs respectively), so use a fast 
connection to download them. Dan writes "For viewing it's also 
necessary to have a relatively new computer and word processing 
system capable of viewing Unicode fonts (I have a pre-Unicode version 
which has not been posted, although it might be if there is any 
demand)."

A development that has just taken place in the last few days is this: 
As I noticed and as anyone else who attempts to use the files will 
notice, their arrangement in a text document is not the most 
efficient way to arrange things. For example, cross-references are 
impossible. The citations are in fact alphabetical by author (with a 
large section of anonymous = mostly canonical works at the 
beginning--note that each author is given what biographical 
information is available, a huge resource in its own right!). 
However, David Germano at Virginia has already volunteered to arrange 
and post the work in a Wikipedia kind of way, especially such that 
users will be able to add citations. This will not, naturally, be 
implemented immediately, however.

Dan's massive work is, as anything done by a single individual with 
individual interests must be, sometimes idiosyncratic. In particular, 
works in East Asian languages are almost entirely absent (as he 
himself notes clearly), so there is much room to supplement the work 
(and as far as I noticed, this also applied to editions, not just 
translations, not only published in East Asian languages, but even 
Skt or Tib editions published, for instance, in Japan.) But this is 
precisely the point of putting the work before the public as a free 
public access resource.

I am confident that readers of this list will join me in offering 
very deepest thanks to Dan Martin for yet another instance of his 
incredible generosity in sharing with all scholars the fruits of  his 
remarkable erudition and seemingly tireless bibliographic and 
biographical quests.

J Silk


-- 
Jonathan Silk
Department of Asian Languages & Cultures
Center for Buddhist Studies
Director of South & Southeast Asian Languages Program
UCLA
290 Royce Hall
Box 951540
Los Angeles, CA 90095-1540
phone: (310) 206-8235
fax:  (310) 825-8808
silk (at) humnet.ucla.edu




From s-sarbacker at NORTHWESTERN.EDU  Fri Apr  7 17:44:24 2006
From: s-sarbacker at NORTHWESTERN.EDU (Stuart Ray Sarbacker)
Date: Fri, 07 Apr 06 12:44:24 -0500
Subject: None
Message-ID: <161227077759.23782.6440087160443203930.generated@prod2.harmonylists.io>

Colleagues,

I recently attempted to order the following 
volume through Interlibrary Loan without success. 
Does anyone happen to know where there might be 
an available (loan-ready) copy?

Author: Guruj?anavasishtha.; Chamier, L. M.,, tr.
Title: Surya gita: or the song of the sun, the 
philosophy of mental and physical action, forming 
part of the Karma Kanda, one of the three books 
of the Tattvasarayana, from the Sanskrit,
Edition: 1st ed.
Imprint: Madras, Oriental Pub. Co., 1904
Verified: WorldCat Desc: xxx, 121, [1] p. : Type: 
BookWorldCat Desc: xxx, 121, [1] p. : Type: Book

Many Thanks,
-- 
Dr. Stuart Sarbacker
Lecturer in Religion
Director of Undergraduate Studies
Department of Religion
Northwestern University
http://www.religion.northwestern.edu/faculty/sarbacker.html




From r.mahoney at ICONZ.CO.NZ  Fri Apr  7 21:33:07 2006
From: r.mahoney at ICONZ.CO.NZ (Richard MAHONEY)
Date: Sat, 08 Apr 06 09:33:07 +1200
Subject: No Subject
In-Reply-To: <p06110406c05c550a6eff@[129.105.174.43]>
Message-ID: <161227077763.23782.10014264623845890243.generated@prod2.harmonylists.io>

On Sat, 2006-04-08 at 05:44, Stuart Ray Sarbacker wrote:
> Colleagues,
> 
> I recently attempted to order the following 
> volume through Interlibrary Loan without success. 
> Does anyone happen to know where there might be 
> an available (loan-ready) copy?
> 
> Author: Guruj?anavasishtha.; Chamier, L. M.,, tr.
> Title: Surya gita: or the song of the sun, the 
> philosophy of mental and physical action, forming 
> part of the Karma Kanda, one of the three books 
> of the Tattvasarayana, from the Sanskrit,
> Edition: 1st ed.
> Imprint: Madras, Oriental Pub. Co., 1904
> Verified: WorldCat Desc: xxx, 121, [1] p. : Type: 
> BookWorldCat Desc: xxx, 121, [1] p. : Type: Book

>From IeB Catalogus, cf. <http://indica-et-buddhica.org/>


Catalogus bibliothecarum search result

Your query was: all fields=Gurujnanavasishtha

Columbia University (New York, NY) (VOYAGER) - 3 record(s)

________________________________________________________________________
full USmarc record #1 in Columbia University (New York, NY) (VOYAGER)

001 4653231
005 20040908044919.0
008 810528s1904 ii a 000 0 eng d
035 a (OCoLC)ocm07455229
035 9 EISI334375
035 a (NNC)4653231
040 a CLE c CLE d OCL
041 1 a eng h san
098 a OM61 b S96
100 0 a Gurujnanavasishtha.
245 10 a Surya gita; b or. The song of the sun, the philosophy of mental
and physical action, forming part of the Karma kanda, one of the three
books of the Tattvasarayana, from the Sanskrit, c being the Sanskrit
idea written down in the English language with illustrations by Lena M.
Chamier.
250 a 1st ed.
260 a Madras, b Oriental Pub. Co., c 1904.
300 a xxx, 121, [1] p. b illus.
440 0 a O.P.C.L. series ; v v. 1
700 1 a Chamier, L. M., e tr.
740 41 a The song of the sun.
900 a AUTH



Best,

 Richard


-- 
Richard MAHONEY | internet: http://indica-et-buddhica.org
Littledene      | telephone/telefax (man.): ++64 3 312 1699
Bay Road        | cellular: ++64 27 482 9986
OXFORD, NZ      | e-mail: r.mahoney[use"@"]iconz.co.nz




From gthomgt at ADELPHIA.NET  Mon Apr 10 00:49:47 2006
From: gthomgt at ADELPHIA.NET (george thompson)
Date: Sun, 09 Apr 06 20:49:47 -0400
Subject: Double-accented infinitives in Vedic
In-Reply-To: <Pine.WNT.4.64.0603221449500.1384@anat-lws119>
Message-ID: <161227077767.23782.17033232805873999613.generated@prod2.harmonylists.io>

Dear List,

I have become interested in double-accented infinitives in Vedic, e.g., 
?tav?i, from the root i-.  I am unaware of anything more recent on this 
than the old and very brief remarks of Wackernagel, Delbrueck, or Renou.

I would be grateful for references to more recent discussion, if indeed 
there has been any.

Thanks in advance,

George Thompson




From jpb at UTS.CC.UTEXAS.EDU  Mon Apr 10 12:38:34 2006
From: jpb at UTS.CC.UTEXAS.EDU (Joel Brereton)
Date: Mon, 10 Apr 06 07:38:34 -0500
Subject: Double-accented infinitives in Vedic
In-Reply-To: <4439ABAB.1080402@adelphia.net>
Message-ID: <161227077769.23782.13394087955150933656.generated@prod2.harmonylists.io>

You might check Jared Klein, *The Particle u in 
the Rigveda* (1978), pp. 164ff., which expands on 
an article by R. Thurneysen on ?tav?i in M?l. F. 
de Saussure (1908), pp. 223-227.

Joel Brereton

>Dear List,
>
>I have become interested in double-accented 
>infinitives in Vedic, e.g., ?tav?i, from the 
>root i-.  I am unaware of anything more recent 
>on this than the old and very brief remarks of 
>Wackernagel, Delbrueck, or Renou.
>
>I would be grateful for references to more 
>recent discussion, if indeed there has been any.
>
>Thanks in advance,
>
>George Thompson




From dominic.goodall at GMAIL.COM  Mon Apr 10 15:51:54 2006
From: dominic.goodall at GMAIL.COM (Dominic Goodall)
Date: Mon, 10 Apr 06 21:21:54 +0530
Subject: publication on Saiva visualisation
Message-ID: <161227077771.23782.5449955459227851781.generated@prod2.harmonylists.io>

Dear Colleagues,

This is to announce our tardy "2005" publication on "Saiva  
iconography/visualisation:

"The Pancavaranastava of Aghorasivacarya. A twelfth-century South  
Indian prescription for the visualisation of Sadasiva and his retinue."

Editors: Dominic Goodall, Nibedita Rout, R. Sathyanarayanan, S.A.S.  
Sarma, T. Ganesan, S. Sambandhasivacarya.
Collection indologie 102. Pondicherry: Institut Fran?ais de  
Pondich?ry / Ecole fran?aise d'Extr?me-Orient, 2005.

237 p. + 26 p. illustrations.

The volume presents a critical edition of a once celebrated  
liturgical hymn in 100 verses by Aghora"siva.  That 12th-century  
theologian of Chidambaram is well-known both for his commentaries and  
for his ritual manuals: the M.rgendrapaddhati and the  
Kriyaakramadyotikaa.  The latter, completed in 1157 AD, remains one  
of the principal authorities for the performance of ritual in South  
Indian "Saiva temples today.

In his Pa~ncaavara.nastava, ?Praise of the Five Circuits?,  
Aghora"siva shows how the central deity of the "Saiva Siddhaanta  
should be visualised in worship. The initiate should see the benign,  
white, consortless, 5-faced and 10-armed Sadaa"siva enthroned on an 8- 
petalled lotus.  Arranged around him in 5 concentric rings are  
anthropomorphic forms of the 11 mantras that are his heads and body- 
parts, then 8 souls that administer the universe, then 8 members of  
his family, the 10 divinities that protect the directions, and  
finally the anthropomorphised weapons of those protectors.

Annotation and a selection of photographs accompany the text.


Dominic Goodall
Head,
Pondicherry Centre,
Ecole fran?aise d'Extr?me-Orient,
Pondicherry




From birgit.kellner at UNIVIE.AC.AT  Tue Apr 11 08:05:37 2006
From: birgit.kellner at UNIVIE.AC.AT (Birgit Kellner)
Date: Tue, 11 Apr 06 10:05:37 +0200
Subject: Remarkable New Resource
In-Reply-To: <p0623092ac05c60a32eed@[75.1.5.86]>
Message-ID: <161227077765.23782.10903547475467463419.generated@prod2.harmonylists.io>

Jonathan Silk schrieb:
> Cross-posted to H-Buddhism and Indology
>
> My friend and colleague Dan Martin (Jerusalem) has asked me to post 
> the following information.
>
> Dan has prepared and posted for free public use a tremendous 
> bibliography/biographical resource, taking account mostly of Indian 
> and Tibetan works primarily of Buddhist interest. Toward this end he 
> has posted his 1769 page (!!) bibliography on a web site in two forms, 
> pdf and rtf. These are available for free download for a limited time 
> (since they take up space on someone else's server).  Go to:
>
>
> http://www.eecs.berkeley.edu/~keutzer/martin/
>
> [...]
> A development that has just taken place in the last few days is this: 
> As I noticed and as anyone else who attempts to use the files will 
> notice, their arrangement in a text document is not the most efficient 
> way to arrange things. For example, cross-references are impossible. 
> The citations are in fact alphabetical by author (with a large section 
> of anonymous = mostly canonical works at the beginning--note that each 
> author is given what biographical information is available, a huge 
> resource in its own right!). However, David Germano at Virginia has 
> already volunteered to arrange and post the work in a Wikipedia kind 
> of way, especially such that users will be able to add citations. This 
> will not, naturally, be implemented immediately, however.
Dear All,

first of all, thanks to Dan Martin for making this immensely useful 
resource available, and thanks to Jonathan for pointing it out.

As with the recent announcement of SARDS2 
(http://www.indologie.uni-halle.de/Sards2/), I have some
suggestions for improving the accessibility of data, or at least 
reflections that might lead to such suggestions ... since David Germano 
already volunteered to participate in efforts towards this end, I'm 
CC-ing this message to him.

[Warning: the following may contain an overdose of technical information 
that could put you to sleep if you're not terribly interested in 
structuring data and conceiving database applications.]

First of all, a Wiki is probably the easiest and fastest way of making 
Dan's data available - this would just involve some fiddling with 
regular expressions to structure the data into general author and work 
headers, some data checking, and finally some cut-and-paste into a 
Mediawiki system -, but it may not necessarily be the best way to build 
a useful resource that's easy to maintain in the long run because a 
large part of the data is structured (bibliographical entries).

As I suggested for SARDS2 a few weeks ago, an automatized way to import 
and export bibliographical citations into standard-compliant formats 
(such as BibTeX or TEI) would not only greatly improve data 
accessibility, but would also serve as a powerful incitement for more 
people to contribute their data into such centralized resources because, 
after all, they can also get data out of these systems and insert it 
into their own bibliographies with (next to) no editorial effort. As for 
SARDS2, Walter Slaje already informed me that such 
export/import-facilities are being envisaged for the future.

A second complex of issues emerges when Dan Martin's massive resource is 
compared with one that's similar in approach, but currently available 
only in German; this is our own little digitization of 
Steinkellner/Much's systematic overview of the literature of the 
logico-epistemological school of Buddhism (published in G?ttingen 1995), 
called "SUEBS online" 
(http://www.istb.univie.ac.at/cgi-bin/suebs/suebs.cgi). ("SUEBS" is the 
acronym used for the print edition.)

SUEBS online is not yet finished; there are still formatting and design 
issues, and the data is not yet thoroughly checked. An English 
translation of the German bits that it contains would be desirable, but 
there are no concrete plans to implement it for the time being. (Since 
SUEBS online is currently my own "hobby", all that happens to it or 
doesn't happen to it depends on my own spare time, which is becoming 
increasingly limited.)

More importantly, SUEBS online is intended for collaborative enhancement 
and maintenance of data, allowing scholars and students to contribute 
further data and to edit what they already contributed. This involves 
creation of different permission levels, and will also require some 
editorial control for maintaining consistency of data in the future.

Because SUEBS online was converted from a text document with very little 
effort, its bibliographical entries are unfortunately not structured - 
automatized import/export of data is not possible at the moment. This 
should definitely change in the future.

Dan's resource and SUEBS online are structured in almost the same way: 
data is entered under the headings of authors and their works. There is 
some overlap between the two resources in the field of Buddhist pramana 
in India, where SUEBS, because it is intended as a specialized resource 
in this area, contains more detailed information (until 1994, that is, 
when SUEBS went into print). To me, this raises the issue whether a 
combination of these two resources in some way might not be desirable - 
not as a complete merging of data, but as a technical solution where 
data from one or both collections can be accessed through a meta 
search-engine or something of the kind.

SUEBS online exists as a suite of Perl scripts; data is stored in MySQL 
database tables, and diacritics are all in Unicode (UTF-8). User 
management with different permission levels is implemented in general, 
but needs some tweaking towards real collaborative entry and maintenance 
of data. I'm willing to contribute the code, as well as the database 
structure, to any more comprehensive project that moves into a similar 
direction - it could be a start to build up something more efficient and 
comprehensive. If David Germano is interested in building a more 
structured resource than a Wiki, the SUEBS online code, or at least the 
concrete approach that it embodies, could be used as a starting-point 
for further discussion.

As I've said above, a Wiki is the fastest way to make Dan's data 
available, but perhaps not the most meaningful. When dealing with such 
data, the choice is always between the two extremes of fast availability 
and time-consuming and potentially tedious manipulation of data (and 
creation of program code) for a more structured approach.

My own perspective is pragmatic and therefore somewhere in between: I do 
believe that investing effort into the structuring of data always pays 
off in the end, and that opting for what at first sight seems to be the 
fastest solution often has considerable drawbacks for future use and 
increase of data; for instance, if bibliographical entries in SUEBS 
online remain unstructured, chances are that people won't be terribly 
enthusiastic in contributing data because they can't get it back in a 
reasonable form. Plus, whoever adds data always has to remember the 
conventions used for data entry; this is tedious and consumes creative 
energies that are better directed elsewhere; it also inevitably results 
in mistakes and data inconsistency.

At the same time, I also believe that one does not need to structure 
data "atomistically" down to the smallest conceivable unit, which not 
only consumes infinitely more programming time until resources become 
available, but also makes database resources far too unwieldy and 
complicated not only for future users who are encouraged to contribute, 
but also for future programmers who have to maintain code.

Best regards,

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




From arganis at TODITO.COM  Fri Apr 14 01:55:48 2006
From: arganis at TODITO.COM (Horacio Francisco Arganis Juarez)
Date: Fri, 14 Apr 06 01:55:48 +0000
Subject: News from Saltillo Congress in UPN
Message-ID: <161227077774.23782.3049274419077341202.generated@prod2.harmonylists.io>

The Institute of Philosophical Studies of Saltillo, Mexico held a two day conference on March 
30-31st 2006. The First International Congress on the Philosophy of Religion in a Postmodern and 
Globalized World convened at UPN, The National Pedagogical University of Mexico, Saltillo, 
Coahuila branch. Attendees from Mexico, USA, India, Columbia and the UK presented papers on many 
key and relevant issues. 

Some of the Papers included ;Religion and Bioethics,' 'Religious Systems and Globalization,' 
'Religion and Human Rights,' 'Hindu and Buddhist Contributions to the World,' 'Magic and 
Religion,' as like Eastern Religion and Medicine,' 'Hindu-Mexico: An Authentic and Ancient Cultural 
Nexus,' 'Indian Historical Paradoxes,' 'The Need for a Code of Ethics in Religious Studies,' 
'Studies into the Antiquity of the Ramayana,' 'In the Footsteps of Lord Krishna,' 'Religion and 
Health Recovery' and 'Benefits of Religion in Overcoming Addictions; etc... 

Catholic Professor Dr. Elio Masferrer Kant, permanent secretary of the Latin American Association for the 
Study of the Religions, emphasized that the great challenge for Catholicism in the 21st century is 
for the Church leadership to approach the parishioners in order to understand and satisfy their 
spiritual needs. Recognizing that not only in Mexico but throughout Latin America, people are 
turning from Catholicism he stated: "The statistics verify it. In the last 60 years, the 
number of Catholics in Mexico has dropped from 98% to 80%." Professor Kant affirmed that 
sections of the Mexican population are looking for other religious options, mainly due to the 
structure of Catholicism. It is very centered on the clergy while the Evangelical groups have more 
advantages, "Because their structures are much more participative, the laymen have more ability to 
stand up for their needs and this allows a much more efficient development. More and more people 
are going to voluntarily choose their own religious paths. The Catholic Church should look into 
all the possibilities of becoming more diversified and adapt with changes in its practices and 
culture". 

Author of the book, ?Imprints of the Bhagavat Purana in the Works of Chanakya, ? ;Horacio 
Francisco Arganis Ju?rez MA, a Professor in Theology, Philosophy and Religion of Ancient India spoke 
on ?The Need for a Code of Ethics in the Study of Religion and Culture.? He 
highlighted various instances where religion, spirituality and culture have been analytically 
studied without any thought or recognition for cultural and religious sensitivities. Using the 
example of the recent State of California's Board of Education Textbook issue, he 
said, ?While great strides have been made regarding the ethical treatment of animals, I find 
it puzzling that no similar ethical approach is taken in regards to religious studies. Without 
practitioners, religion is just a concept. Yet while studying the concepts of religion no ethical 
approach is applied when dealing with the sensitivities of the practitioners of the faith in 
question. This is a violation of a basic Human rights ?; MA Arganis thus urged the 
application of a code of ethics in the study of religion. In this way religious studies can become 
a tool for social development rather than an antagonistic field used to discredit religion. 

Swami Amarnathananda of the Bharat Seva Ashram Sangh gave a talk on the integral role of Sri 
Krishna's Bhagavad Gita in Hindu life. He stated,&#8221;Krishna spoke the Gita on a battlefield 
because life is like a battle. So in the battle of life, Krishna's Gita is there. It is not just 
for Indians but it is for the benefit of the whole world.&#8221; Swamiji was pleased to see the 
publics great interest in Hinduism and Buddhism in Mexico and appreciated the honor he was given 
as a visiting Hindu monk. 

Independent Researcher Mohini Sarin's paper ' Hindu-Mexico: An Authentic and Ancient Cultural 
Nexus' was well received and generated much curiosity. She pointed out the similarity between the 
Hindu Trinity - Brahma-Visnu-Shiva and the Mexican Panteon -Huizilopochtli-Tlaloc , etc. as well as 
the likeness between South Indian temples and American pyramids. She quoted Donald A. Mackenzie's 
book, Myths of Pre-Columbian America: Tezcatlipoca, was like the Hindu god Kubera, was also a god 
of the north. The story of Yappan appears to be of Indian origin. The story of the temptation and 
fall of Yappan is too like that of the temptation and fall of his Indian prototype to be of 
spontaneous origin in the New World. The conclusion drawn from the evidence of the Yappan myth 
that Hindu cultural influences reached America is greatly strengthened when we find Acosta 
informing us that certain Mexican ascetics, who assisted the priests, "dressed in white robes and 
lived by begging." The wandering Brahmin and Buddhist pilgrims in India similarly begged their 
food." Games such as the pachisi of India and the Mexican patolli, the valador game, mirror of 
pyrite, betel and coco-chewing, with lime and tobacco, as well as gourd containers for the lime; 
shell money; birchbark shelters and canoes; and the identical containers of birchbark with 
curvilinear scraped design from Siberia; string crosses as prayers from Tibet, India, Assam, 
Mexico, and Peru; and last, but not the least - the cultivation of cotton, practiced since early 
times in Asia. Many Mexican Indian words are the same in Tamil and Sanskrit such as Catamaran. 
Other examples included 
chinkat (jaguar) sinha (lion) 
mita (time)mita (step passage of time) 
nana (sister)nanda (sister) 
paksa (the moon)paksa (the full moon) 
kakarpa (tent)k'arpara (parasol) 
chirau (resplendent)sura (to shine) 
huakra (horn)vakra (curved) 

Monsignor Jose Raul Side Lopez, Bishop of the Diocese of Saltillo, Mexico and Human rights 
activist presented a paper entitled, Religion and Human rights.; The Bishop urged 
Religious leaders to seriously apply the built-in standards of human rights that is a part of all 
authentic religious traditions. &#8220;No longer should people be forced to fit into the letter of 
religious doctrine but religion must adapt itself to the needs and spiritual necessities of the 
people. It is unacceptable for religions to remain neutral to the sufferings of humanity.&#8221; 

WAVES, World Association for Vedic Studies committee member and Independent researcher, Ramen 
Nandi's paper,;Studies into the Antiquity of the Ramayana; posed serious questions 
regarding the ability of researchers to accurately date the Ramayana. Despite vast evidences, 
including geological, linguistic and textual, scholars have not yet been able to confirm the exact 
date of the Ramayana. However, there are many key scientific findings that seem to confirm a very 
ancient date for the Ramayana and its vast influence on Indian civilization since antiquity. 

Vrndavan Brannon Parker, International Co-coordinator for the VFA, the Vedic Friend's Association 
and member of WAVES attended as well. His paper entitled 'Indian Historical Paradoxes' concluded 
that only through modern scientific investigative techniques combined with traditional cultural 
data can a researcher find conclusive results. Parker said,It is a paradox that despite the 
fact that Indian civilization represents the ancient world;s most voluminous source of 
scholarly research into science, religion, philosophy etc. this treasure house of knowledge is 
not considered as an authentic source for information regarding humanities&#8217; ancient past. 
On the other hand, stray artifacts from random discoveries have become the foundation of theories 
that contradict most evidences validated by the traditional Hindu perspective. Mr. Parker 
pointed out that one of the world's leading experts on South Asian Archeology, Professor Jim G 
Shaffer an American archaeologist and Professor of Anthropology at Case Western Reserve University 
found evidence of extemely ancient cultural continuity in India. He stated that the traditional 
Hindu perspective on Indian history fits better into the archaeological evidence. Professor 
Shaffer was quoted as saying that by including traditional views and cultural belief systems into 
scientific research, one can develop a more accurate and complete picture of the ancient past. 
Parker concluded by praising the inclusiveness of Indian civilization. Throughout history, India 
has welcomed Jews, Parsis and other oppressed minorities. In modern times, India is preserving the 
ancient Tibetan culture and is the only country in the world to host all 72 schools of Islamic 
thought. No Muslim nation can boast of such Islamic diversity. It is India's Vedic Hindu ideals 
that have allowed India to be the home of over a billion people yet still have plenty of room for 
a variety of wildlife, including the world's last remaining Asian lions. 

Professor Heber Ramos from IBCH of Cali Colombia had a presentation entitled, In the 
Footsteps of Lord Krishna. Tracing all the various evidences confirming the antiquity of 
the worship of Lord Krishna, Professor Ramos concluded, There is vast scientific evidence 
regarding the life and times of Krishna that correlates with the traditional Hindu perspective. A 
wealth of archaeological, textual, astronomical, geological and historical evidence is available 
to the honest and unbiased researcher. No longer should academia treat Krishna as just a mere 
human tribal figure. The imprint of Lord Krishna on the history of the world is an obvious, 
authentic and tremendous one.? 

William Henricks MA, a lecturer on Eastern religions and Director of the 
Bhaktivedanta Institute for Science and the Humanities presented a paper called 'Hindu and 
Buddhist Contributions to the World.' He spoke on the development of Buddhism within the 
Vedic-Hindu framework. Rather than presenting Buddhism as a separate religion, Henricks clarified 
that Buddhism developed in India in the fertile ground of Vedic India. Buddha simplified 
spirituality for the ancient Indians and never claimed to be founding a new religion. He also 
spoke on the development of modern Hinduism, clarified the difference between the modern Caste 
system and the ancient Vedic Varna and Ashram system.T?hroughout ancient Indian history, 
Varna was decided by qualification and carachter and not by birth. Only as time progressed did 
birth become the main prerequisite. But the application of Varna based on birth is not true 
Hinduism.? He stated. 

During the conference Spanish and English translation was provided by Sri Kumar Bhattacarjajee of 
Houston,Texas who thus enabled a smooth flow of communication throughout the event.The conference 
audience was a diverse group consisting of Scholars, Catholic Priests and Nuns,Evangelical 
Christians, Hindus of India, Mexico, USA and UK and local University students, among others. 
All found interest in each other's perspectives and called for respect, tolerance and 
understanding amongst the various religions. A common call for an ethical approach in the 
studiesand practices of religion and science was issued. 

The two day conference was closed with a presentation of traditional Hindu music and song. The 
entire audience joined togheter in the chanting of Hindu-Vedic hymns and enjoyed the Hindu musical 
demonstration. During the closing ceremonies, the Institute of Philosophical Studies of 
Saltillo,Coahuila, Mexico honored all Presentors with Certificates of Appreciation and 
Recognition. 


_________________________________________________________________________
El amor es cosa de tres. 
S?, de 3 X 1 en ligaliga.com




From harshadehejia at HOTMAIL.COM  Fri Apr 14 12:55:32 2006
From: harshadehejia at HOTMAIL.COM (Harsha Dehejia)
Date: Fri, 14 Apr 06 12:55:32 +0000
Subject: The Colour Blue
Message-ID: <161227077776.23782.5785482749268270938.generated@prod2.harmonylists.io>

Friends:

Cas any one worked on the history of the colour blue in Indian art, 
particularly as it relates to the depiction of Krishna?

Regards.

Harsha
Prof.Harsha V. Dehejia




From Palaniappa at AOL.COM  Tue Apr 18 20:32:47 2006
From: Palaniappa at AOL.COM (Sudalaimuthu Palaniappan)
Date: Tue, 18 Apr 06 16:32:47 -0400
Subject: A Garuda Purana question
Message-ID: <161227077778.23782.2012666527989836602.generated@prod2.harmonylists.io>

Dear Indologists,
 
The Garuda Maha Puranam 227.9-10 I am looking at has the following  text:
 
bhaktiraSTavidhA  hyeSA yasmin mleccho ?pi varttate||
sa viprendromuniH zrImAn sa yatiH paramAM  gatim||
tasmai deyaM tato grAhyaM sa ca pUjyo yathA hariH|| 
 
This  could be in 219.6-10 in other versions. Can anybody tell me how "tasmai 
deyAM  tato grAhyaM" is explained by different commentators? Does this phrase 
occur  anywhere else prior to Garuda Purana? What is the date of this 
particular  line?
 
Thanks  in advance.
 
Regards
S.  Palaniappan
 
 




From aklujkar at INTERCHANGE.UBC.CA  Wed Apr 19 05:39:34 2006
From: aklujkar at INTERCHANGE.UBC.CA (Ashok Aklujkar)
Date: Tue, 18 Apr 06 22:39:34 -0700
Subject: A Garuda Purana question
In-Reply-To: <334.310189f.3176a6ef@aol.com>
Message-ID: <161227077781.23782.164764158719478831.generated@prod2.harmonylists.io>

Dear Dr. Palaniappan,

I cannot answer your question regarding the commentators' explanations (I do
not even know if the GMP has any commentators).

Grammar requires that yasmin and yati.h of your passage should be read
respectively as yo 'syaam (= ya.h asyaam = ya.h asyaa.m bhaktau/bhaktyaam)
and yaati. 

The passage is important for its liberal outlook. It teaches that even a
mleccha having certain qualities should be treated like a saint, a brahmin
and  God himself (apparently at least a few Hindus followed this valuation;
some Hindu saints are spoken of as disciples of Muslim fakirs or Sufis).

The phrase tasmai deya.m tato graahyam is grammatically two sentence: 'One
should make offerings to him; one should take things from him (without
worrying about pollution etc.?).' While I do not know if it occurs
elsewhere, I would expect it to be an easily formable phrase not having any
special role to play as a unit.

Hope this helps.

ashok aklujkar


On 18-04-2006 13:32, "Sudalaimuthu Palaniappan" <Palaniappa at AOL.COM> wrote:

> Dear Indologists,
>  
> The Garuda Maha Puranam 227.9-10 I am looking at has the following  text:
>  
> bhaktiraSTavidhA  hyeSA yasmin mleccho ?pi varttate||
> sa viprendromuniH zrImAn sa yatiH paramAM  gatim||
> tasmai deyaM tato grAhyaM sa ca pUjyo yathA hariH||
>  
> This  could be in 219.6-10 in other versions. Can anybody tell me how "tasmai
> deyAM  tato grAhyaM" is explained by different commentators? Does this phrase
> occur  anywhere else prior to Garuda Purana? What is the date of this
> particular  line?
>  
> Thanks  in advance.
>  
> Regards
> S.  Palaniappan
>  
>  




From rsalomon at U.WASHINGTON.EDU  Wed Apr 19 17:05:28 2006
From: rsalomon at U.WASHINGTON.EDU (Richard Salomon)
Date: Wed, 19 Apr 06 10:05:28 -0700
Subject: A Garuda Purana question
Message-ID: <161227077783.23782.13541103337268666258.generated@prod2.harmonylists.io>

Ashok's remarks make me wonder if this is related in any way to the curious 
term "mleccaacaarya" which occurs (I think) in the Mahaabhaarata. I studied 
this expression many years ago (but never published the results), and I 
don't remember the details off hand. But I could try to dig up my old notes 
if anyone is interested.

Richard Salomon


----- Original Message ----- 
From: "Ashok Aklujkar" <aklujkar at INTERCHANGE.UBC.CA>
To: <INDOLOGY at liverpool.ac.uk>
Sent: Tuesday, April 18, 2006 10:39 PM
Subject: Re: A Garuda Purana question


Dear Dr. Palaniappan,

I cannot answer your question regarding the commentators' explanations (I do
not even know if the GMP has any commentators).

Grammar requires that yasmin and yati.h of your passage should be read
respectively as yo 'syaam (= ya.h asyaam = ya.h asyaa.m bhaktau/bhaktyaam)
and yaati.

The passage is important for its liberal outlook. It teaches that even a
mleccha having certain qualities should be treated like a saint, a brahmin
and  God himself (apparently at least a few Hindus followed this valuation;
some Hindu saints are spoken of as disciples of Muslim fakirs or Sufis).

The phrase tasmai deya.m tato graahyam is grammatically two sentence: 'One
should make offerings to him; one should take things from him (without
worrying about pollution etc.?).' While I do not know if it occurs
elsewhere, I would expect it to be an easily formable phrase not having any
special role to play as a unit.

Hope this helps.

ashok aklujkar


On 18-04-2006 13:32, "Sudalaimuthu Palaniappan" <Palaniappa at AOL.COM> wrote:

> Dear Indologists,
>
> The Garuda Maha Puranam 227.9-10 I am looking at has the following  text:
>
> bhaktiraSTavidhA  hyeSA yasmin mleccho Opi varttate||
> sa viprendromuniH zrImAn sa yatiH paramAM  gatim||
> tasmai deyaM tato grAhyaM sa ca pUjyo yathA hariH||
>
> This  could be in 219.6-10 in other versions. Can anybody tell me how 
> "tasmai
> deyAM  tato grAhyaM" is explained by different commentators? Does this 
> phrase
> occur  anywhere else prior to Garuda Purana? What is the date of this
> particular  line?
>
> Thanks  in advance.
>
> Regards
> S.  Palaniappan
>
>




From witzel at FAS.HARVARD.EDU  Fri Apr 21 19:48:23 2006
From: witzel at FAS.HARVARD.EDU (Michael Witzel)
Date: Fri, 21 Apr 06 15:48:23 -0400
Subject: Hindutva defeated again in CA courts
Message-ID: <161227077794.23782.18204526488721594376.generated@prod2.harmonylists.io>

                                        Sacramento, April 21, 2006

HINDUTVA DEFEATED AGAIN CALIFORNIA COURT
Preliminary injunction against schoolbooks not accepted by judge

As expected, the California court at Sacramento  has not accepted  the  
preliminary injunction demanded by the so-called Hindu America  
Foundation (HAF) against the unanimous decision made by the California  
Board of Education(SBE) on March 8.

In that vote the SBE  had thrown out all serious distortions of ancient  
Indian history that had been demanded by two Hindutva foundations (the  
RSS-founded, chauvinistic Vedic Education Foundation and the the  
sub-sectarian Vedic Foundation) last Fall.

In a move to capture the attention of the c. 800,000 Hindus in the US,  
the HAF had then started a large publicity and fundraising campaign and  
had filed a lawsuit on March 16.

In today?s court meeting the judge decided, after long arguments, to  
turn down the preliminary injunction, as the petitioner (HAF) had not  
demonstrated to be able to win the case on merits, and especially so in  
relation to the substance issues involved (i.e. the depiction of  
history and Hinduism).

An earlier challenge by HAF, the demand for a Temporary Restraining  
Order, that demanded to stop the publication of the textbooks (as voted  
on and okayed  by the SBE on March 8),  had been thrown by another  
judge at Sacramento on March 21. At that time, the demand of the HAF to  
attend the so-called corrections meetings between  the Department of  
Education and the publishers, that took place late in March,  was also  
thrown out by the judge.

In sum, all legal challenges mounted by HAF so far have been defeated,  
time and time again, and the publication of the textbooks will now  
proceed unhindered.


Three cheers for historically correct textbooks!
May Sarasvati bless us all.

Michael
------------------------------------------------------------------------ 
---------------------------
Michael Witzel
Department of Sanskrit and Indian Studies, Harvard University
1 Bow Street , 3rd floor, Cambridge MA 02138
1-617-495 3295           Fax: 496 8571
direct line:       496 2990
<http://www.fas.harvard.edu/~witzel/mwpage.htm>
<http://groups.yahoo.com/group/Indo-Eurasian_research/>
< http://users.primushost.com/~india/ejvs/>




From ucgadkw at UCL.AC.UK  Fri Apr 21 15:53:53 2006
From: ucgadkw at UCL.AC.UK (Dominik Wujastyk)
Date: Fri, 21 Apr 06 16:53:53 +0100
Subject: Thomas B. Ridgeway
Message-ID: <161227077790.23782.12676395532379330302.generated@prod2.harmonylists.io>

I recently found out that Tom Ridgeway passed away last year, at the young 
age of 55.

Tom started out as a Gujarati scholar, but stepped sideways into a career 
in Computing for the Humanities.  More recent indologists may not remember 
"BlackBox", the computer that Tom ran at the Univ. of Washington in 
Seattle when he was director of the Centre for Computing and Humanities 
there in the late 80s and early 90s.  BlackBox was a kind of 
treasure-trove where one could download all sorts of advanced utilities 
and fonts for Indic work that Tom created, as well as many e-texts of 
Sanskrit works.  He made transliteration fonts for Sanskrit, Tamil and 
other languages, as well as utilities and fonts for IPA, American-Indian 
languages, etc.  It was Tom in 1994 who first converted Professor 
Tokunaga's monumental Ramayana e-text into CSX encoding so that 
indologists at large could use it.

Subsequently, in late 1994, management the University decided not to run a 
Computing and Humanities centre. They made Tom redundant at very short 
notice, and summarily took BlackBox offline.  (Cf. postings to the 
INDOLOGY list at that time, e.g., http://tinyurl.com/qwhxn) Quite a lot of 
Tom's contributions were already out in general circulation, where they 
still exist and are widely used (try searching for his name in Google to 
get a flavour).

Tom and I corresponded many times; his knowledge of humanities software 
was encyclopedic, and his responses were always long, very informative, 
and cheerful.

His passing is very sad, and he will be missed.

Dominik

--
Dr Dominik Wujastyk
Wellcome Trust Senior Research Fellow
The Wellcome Centre for the History of Medicine at UCL

http://www.ucl.ac.uk/histmed




From zysk at HUM.KU.DK  Fri Apr 21 15:38:57 2006
From: zysk at HUM.KU.DK (Kenneth Zysk)
Date: Fri, 21 Apr 06 17:38:57 +0200
Subject: Help from the experts
Message-ID: <161227077788.23782.14217237958360910894.generated@prod2.harmonylists.io>

A couple of questions for the experts:

1. I should appreciate it, if some one could help with the rendering of this 
passage:

sobhane hastanakshatre grahasaumye subhe ravau/
purvahne brahma.nair yukta? pariksheta vicaksha.na.h//

2. Any information on a sm.rtinibandha: Jaganmohana composed by 
Srilakshma.nacarya Bha.t.ta

Many thanks,
Ken




From zysk at HUM.KU.DK  Fri Apr 21 15:59:21 2006
From: zysk at HUM.KU.DK (Kenneth Zysk)
Date: Fri, 21 Apr 06 17:59:21 +0200
Subject: Help from the experts
Message-ID: <161227077792.23782.14573681734706955939.generated@prod2.harmonylists.io>

I apologise for I thought the diacritics would transfer.




A couple of questions for the experts:

1. I should appreciate it, if some one could help with the rendering of this
passage:

"sobhane hastanakshatre grahasaumye "subhe ravau/
puurvaahne braahma.nair yukta.h pariiksheta vicaksha.na.h//

2. Any information on a sm.rtinibandha: Jaganmohana composed by
"Sriilakshma.naacaarya Bha.t.ta

Many thanks,
Ken




From dominic.goodall at GMAIL.COM  Fri Apr 21 14:48:01 2006
From: dominic.goodall at GMAIL.COM (Dominic Goodall)
Date: Fri, 21 Apr 06 20:18:01 +0530
Subject: A Garuda Purana question
In-Reply-To: <01c401c663d3$755609e0$cf565f80@allrsdelld8200>
Message-ID: <161227077786.23782.8854197419711545807.generated@prod2.harmonylists.io>

The passage is clearly related to this one, from the uttarakha.n.da  
of the Vaayaviiyasa.mhitaa (in the "Sivapuraa.na)
10:67c--71:

a.s.tadhaa lak.sa.na.m praahurmama dharmaadhikaari.naam //
madbhaktajanavaatsalya.m puujaayaa.m caanumodanam //
svayamabhyarcana.m caiva madarthe caa.mgace.s.titam //
matkathaa"srava.ne bhakti.h svaranetraa.mgavikriyaa.h //
mamaanusmara.na.m nitya.m ya"sca maamupajiivati //
evama.s.tavidha.m cihna.m yasmin mlecche .api vartate //
sa viprendro muni.h "sriimaansa yatissa ca pa.m.dita.h //
na me priya"scaturvedii madbhakto "svapaco .api ya.h //
tasmai deya.m tato graahya.m sa ca puujyo yathaa hyaham //

The last verse of this is quoted, without attribution, by Jayaratha  
in his commentary
on Tantraaloka 4:203.

Cf. this, from the 12th ullaasa of the Kulaar.navatantra:

na me priya"scaturvedii madbhakta.h "svapaco.api vaa |
tasmai deya.m tato graahya.m sa tu puujyo hyaha.m tathaa || 27 ||
vipra.h  .sa.dgu.nayukta"scedabhakto  na  pra"sasyate |
mleccho.api gu.nahiino.api bhaktimaan "si.sya ucyate || 28 ||

While I am sure Professor Aklujkar's interpretation is correct, I  
have come across one passage where the phrase has been reused by a  
redactor who, oddly, seems to have misunderstood it or understood it  
differently. Towards the end of the tantraavataara pa.tala (1st or  
2nd) of the unpublished Viiraagama, the sources I have seen seem  
corrupt, but I think that the text probably read something like this:

a.s.tavi.m"satibhedena "saivabheda.m vidhiiyate|
ete.saa.m sa.mkara.m caiva na do.saaya prakalpate|
diik.sitasya sudhiirasya "sivabhaktiratasya ca|
tasmai deya.m tato graahya.m traivar.nikamihocyate|
adiik.sitair na "srotavya.m na deya.m yasya kasya cit|

which may mean:

``The "saiva division [of knowledge] is taught divided into 28  
[principal scriptures].  Mixing up [the ritual teachings] of these  
[28] does not create problems for one who is initiated, steadfast,  
devoted to love of "Siva.  To such a person one should give ["Saiva  
scripture]; from such a person one may receive ["Saiva scripture].  
This [teaching?] is here [viz. according to the "Saiva view] taught  
to belong to those of the [top] 3 var.nas. It should not be studied  
orally by non-initiates.  It should not be given to just anyone."

Dominic Goodall





On 19 Apr 2006, at 22:35, Richard Salomon wrote:

> Ashok's remarks make me wonder if this is related in any way to the  
> curious term "mleccaacaarya" which occurs (I think) in the  
> Mahaabhaarata. I studied this expression many years ago (but never  
> published the results), and I don't remember the details off hand.  
> But I could try to dig up my old notes if anyone is interested.
>
> Richard Salomon
>
>
> ----- Original Message ----- From: "Ashok Aklujkar"  
> <aklujkar at INTERCHANGE.UBC.CA>
> To: <INDOLOGY at liverpool.ac.uk>
> Sent: Tuesday, April 18, 2006 10:39 PM
> Subject: Re: A Garuda Purana question
>
>
> Dear Dr. Palaniappan,
>
> I cannot answer your question regarding the commentators'  
> explanations (I do
> not even know if the GMP has any commentators).
>
> Grammar requires that yasmin and yati.h of your passage should be read
> respectively as yo 'syaam (= ya.h asyaam = ya.h asyaa.m bhaktau/ 
> bhaktyaam)
> and yaati.
>
> The passage is important for its liberal outlook. It teaches that  
> even a
> mleccha having certain qualities should be treated like a saint, a  
> brahmin
> and  God himself (apparently at least a few Hindus followed this  
> valuation;
> some Hindu saints are spoken of as disciples of Muslim fakirs or  
> Sufis).
>
> The phrase tasmai deya.m tato graahyam is grammatically two  
> sentence: 'One
> should make offerings to him; one should take things from him (without
> worrying about pollution etc.?).' While I do not know if it occurs
> elsewhere, I would expect it to be an easily formable phrase not  
> having any
> special role to play as a unit.
>
> Hope this helps.
>
> ashok aklujkar
>
>
> On 18-04-2006 13:32, "Sudalaimuthu Palaniappan"  
> <Palaniappa at AOL.COM> wrote:
>
>> Dear Indologists,
>>
>> The Garuda Maha Puranam 227.9-10 I am looking at has the  
>> following  text:
>>
>> bhaktiraSTavidhA  hyeSA yasmin mleccho Opi varttate||
>> sa viprendromuniH zrImAn sa yatiH paramAM  gatim||
>> tasmai deyaM tato grAhyaM sa ca pUjyo yathA hariH||
>>
>> This  could be in 219.6-10 in other versions. Can anybody tell me  
>> how "tasmai
>> deyAM  tato grAhyaM" is explained by different commentators? Does  
>> this phrase
>> occur  anywhere else prior to Garuda Purana? What is the date of this
>> particular  line?
>>
>> Thanks  in advance.
>>
>> Regards
>> S.  Palaniappan
>>
>>




From Palaniappa at AOL.COM  Sat Apr 22 08:22:35 2006
From: Palaniappa at AOL.COM (Sudalaimuthu Palaniappan)
Date: Sat, 22 Apr 06 04:22:35 -0400
Subject: A Garuda Purana question
Message-ID: <161227077799.23782.15744999698079827369.generated@prod2.harmonylists.io>

 
Dear Dr. Goodall, 
 
Thanks for your post. I too agree with Prof. Aklujkar regarding the  liberal 
message of the passage. In fact, it looks like what we have here is  only a 
pale reflection of a much more extremely liberal or revolutionary view  
presented by the Tamil bhakti tradition. 
 
While the unit 'give, receive' may not have any special significance in the  
Sanskrit tradition, in the Tamil tradition, it also can signify giving a girl 
in  marriage or receiving a girl in marriage between families. In  fact, 
periyavAccAn2 piLLai, the 13th century commentator makes a deliberate  effort to 
rule out this interpretation in connection with the following  verse in 
tirumAlai 42 (given in translation) belonging to 9th century  AD. 
 
?O  the one who is in high-walled Srirangam, you said, ?O  many brahmins of 
the four Vedas, who follow the blemishless path! even if my  devotees are of 
low caste, worship them, give to them and receive from  them?,  and graciously 
made them worship the devotees as they do you.? 
(In  tirumAlai 39, the author says that viSNu prefers his devotees who  are 
outcastes by birth rather than caturvedis who are not his  devotees. In 
tirumAlai 40, he says that devotees of viSNu even if they  have earned the sin of 
killing and burning many animals, they will escape  the results of those sinful 
acts.  In tirumAlai 41, the author  declares that the leftover food of lowly 
persons is holy if  they are devotees of viSNu. So the issue of pollution in 
ordinary material  transaction is already dealt with by the saint-poet. 
'caturvedi' also has a  special significance with respect to Tamil Nadu where many 
brahmadeya villages  were named caturvedi mangalam) 
Advocacy  of intercaste marriage is probably too much for the commentator who 
 interprets 'giving and receiving' as referring to sharing the knowledge  
regarding viSNu. (This interpretation is similar to the one in vIrAgama you  have 
mentioned.) 
The  unit 'give, receive' is first seen in a zaivite tEvaram verse by appar 
(6-7th  century AD). The emotional nature of bhakti suggested by the contexts 
in garuDa  purANa and ziva purANa, seems to suggest the Tamil emotional  bhakti 
tradition to be the source of inspiration for the passage in  question. But 
the commentator considers the  Sanskrit passage to be the original.  This is a 
common phenomenon one can  see with respect to many medieval Tamil texts which 
were presented by their  authors as translations of Sanskrit originals as in 
the case of the  tiruviLaiyATaRpurANam dealing with the stories ziva in 
Madurai.  

I would be very interested in the dates of the passages you have  quoted.
 
Thanks in advance.
 
Regards
Palaniappan 
 
In a message dated 4/21/2006 9:51:02 A.M. Central Standard Time,  
dominic.goodall at GMAIL.COM writes:

The passage is clearly  related to this one, from the uttarakha.n.da  
of the  Vaayaviiyasa.mhitaa (in the "Sivapuraa.na)
10:67c--71:

a.s.tadhaa  lak.sa.na.m praahurmama dharmaadhikaari.naam //
madbhaktajanavaatsalya.m  puujaayaa.m caanumodanam //
svayamabhyarcana.m caiva madarthe  caa.mgace.s.titam //
matkathaa"srava.ne bhakti.h svaranetraa.mgavikriyaa.h  //
mamaanusmara.na.m nitya.m ya"sca maamupajiivati //
evama.s.tavidha.m  cihna.m yasmin mlecche .api vartate //
sa viprendro muni.h "sriimaansa  yatissa ca pa.m.dita.h //
na me priya"scaturvedii madbhakto "svapaco .api  ya.h //
tasmai deya.m tato graahya.m sa ca puujyo yathaa hyaham  //

The last verse of this is quoted, without attribution, by  Jayaratha  
in his commentary
on Tantraaloka 4:203.

Cf.  this, from the 12th ullaasa of the Kulaar.navatantra:

na me  priya"scaturvedii madbhakta.h "svapaco.api vaa |
tasmai deya.m tato  graahya.m sa tu puujyo hyaha.m tathaa || 27 ||
vipra.h   .sa.dgu.nayukta"scedabhakto  na  pra"sasyate |
mleccho.api  gu.nahiino.api bhaktimaan "si.sya ucyate || 28 ||

While I am sure  Professor Aklujkar's interpretation is correct, I  
have come across  one passage where the phrase has been reused by a  
redactor who,  oddly, seems to have misunderstood it or understood it  
differently.  Towards the end of the tantraavataara pa.tala (1st or  
2nd) of the  unpublished Viiraagama, the sources I have seen seem  
corrupt, but I  think that the text probably read something like  this:

a.s.tavi.m"satibhedena "saivabheda.m vidhiiyate|
ete.saa.m  sa.mkara.m caiva na do.saaya prakalpate|
diik.sitasya sudhiirasya  "sivabhaktiratasya ca|
tasmai deya.m tato graahya.m  traivar.nikamihocyate|
adiik.sitair na "srotavya.m na deya.m yasya kasya  cit|

which may mean:

``The "saiva division [of knowledge] is  taught divided into 28  
[principal scriptures].  Mixing up [the  ritual teachings] of these  
[28] does not create problems for one who  is initiated, steadfast,  
devoted to love of "Siva.  To such a  person one should give ["Saiva  
scripture]; from such a person one  may receive ["Saiva scripture].  
This [teaching?] is here [viz.  according to the "Saiva view] taught  
to belong to those of the [top]  3 var.nas. It should not be studied  
orally by non-initiates.   It should not be given to just anyone."

Dominic  Goodall


 




From vjroebuck at MACUNLIMITED.NET  Sat Apr 22 06:45:56 2006
From: vjroebuck at MACUNLIMITED.NET (Valerie J Roebuck)
Date: Sat, 22 Apr 06 07:45:56 +0100
Subject: Help from the experts
In-Reply-To: <000301c6655c$96eaba80$27925853@KGZysk>
Message-ID: <161227077796.23782.9814141320405973702.generated@prod2.harmonylists.io>

It looks like,

Under a favourable mansion of Hasta, under favourable planet(s), with 
the sun favourable [i.e. from the astrological point of view], in the 
morning, accompanied by brahmanas, the wise one should look 
round/observe....

Hasta is the group of stars known as the constellation Corvus in 
western astronomy.  In the 27 nakshatra system, it  is the segment of 
the lunar zodiac 23 Virgo 20 to 6 Libra 40 (Sidereal).  I imagine 
that for the purposes of whatever the 'wise one' wanted to do, the 
Moon needed to be in Hasta (something that would happen for about a 
day every month) but also in an astrologically favourable 
condition--waxing or well-aspected, perhaps.

Valerie J Roebuck
Manchester, UK

At 5:59 pm +0200 21/4/06, Kenneth Zysk wrote:
>I apologise for I thought the diacritics would transfer.
>
>
>
>
>A couple of questions for the experts:
>
>1. I should appreciate it, if some one could help with the rendering of this
>passage:
>
>"sobhane hastanakshatre grahasaumye "subhe ravau/
>puurvaahne braahma.nair yukta.h pariiksheta vicaksha.na.h//
>
>2. Any information on a sm.rtinibandha: Jaganmohana composed by
>"Sriilakshma.naacaarya Bha.t.ta
>
>Many thanks,
>Ken




From LubinT at WLU.EDU  Sat Apr 22 16:29:32 2006
From: LubinT at WLU.EDU (Timothy Lubin)
Date: Sat, 22 Apr 06 12:29:32 -0400
Subject: "neo-Buddhism"
In-Reply-To: <W1290726995222991145712976@frontend01.todito.com>
Message-ID: <161227077803.23782.10931660309015083151.generated@prod2.harmonylists.io>

The term 'neo-Buddhism' is often used to refer to the movement initiated by B. R. Ambedkar, who called on members of his "(ex-)Untouchable" caste to convert to Buddhism as a means of repudiating the caste-ideology implicit in Brahmanically defined Hinduism and of inculcating positive group self-image.  (Hence, it is also called "Ambedkarite Buddhism".)   After considering various traditions, he settled on Buddhism because it seemed theoretically egalitarian, was fully Indian in origin and character, but had the pragmatic advantage that, due to its having died out in India, no longer had any particular regional or social associations that could interfere with its adoption by Maharashtrian Mahars and other low castes.
 
As a point of departure, you might look at http://en.wikipedia.org/wiki/Neo-Buddhism .  (Wikipedia articles are often tendentious or polemical on religious topics, but this one seems OK.)
 
Eleanor Zelliot has written a lot on this subject, esp. Maharashtrian Buddhist poets past (Chokhamela) and present ( http://apps.carleton.edu/curricular/history/faculty/facpubs/bibzelliot/ ).  
 
 
Timothy Lubin
Associate Professor, Department of Religion
Washington and Lee University
Lexington, Virginia
 
lubint at wlu.edu   |   http://home.wlu.edu/~lubint
 
Tel : (office) 540.458.8146; (home) 540.463.6833
Fax: 540.458.8498

>>> arganis at TODITO.COM 04/22/06 9:36 AM >>>

Dear Colleagues: By this letter I send a cordial greeting, waiting that all fo you have had a happy vacations. My question concern to the specialists in Buddhism: does exist some school type thatcan be called neo-Buddhism? And if there is, please gives me the name or names. 
Thanks so much.
Pfr. Horacio Fco. Arganis
Reseacher of IEFAC and IBCH


_________________________________________________________________________
El amor es cosa de tres. 
S?, de 3 X 1 en ligaliga.com






From LubinT at WLU.EDU  Sat Apr 22 16:36:29 2006
From: LubinT at WLU.EDU (Timothy Lubin)
Date: Sat, 22 Apr 06 12:36:29 -0400
Subject: P.S., re: "neo-Buddhism"
In-Reply-To: <444A21AC0200004A00005FF8@GwD1.wlu.edu>
Message-ID: <161227077806.23782.717336482587796161.generated@prod2.harmonylists.io>

P.S. I did not mean to say that Chokhamela was a Buddhist!  I meant to write "Maharashtrian low-caste poets..."
TL
 
Timothy Lubin
Associate Professor, Department of Religion
Washington and Lee University
Lexington, Virginia
 
lubint at wlu.edu   |   http://home.wlu.edu/~lubint
 
Tel : (office) 540.458.8146; (home) 540.463.6833
Fax: 540.458.8498

>>> LubinT at WLU.EDU 04/22/06 12:29 PM >>>

The term 'neo-Buddhism' is often used to refer to the movement initiated by B. R. Ambedkar, who called on members of his "(ex-)Untouchable" caste to convert to Buddhism as a means of repudiating the caste-ideology implicit in Brahmanically defined Hinduism and of inculcating positive group self-image.  (Hence, it is also called "Ambedkarite Buddhism".)   After considering various traditions, he settled on Buddhism because it seemed theoretically egalitarian, was fully Indian in origin and character, but had the pragmatic advantage that, due to its having died out in India, no longer had any particular regional or social associations that could interfere with its adoption by Maharashtrian Mahars and other low castes.

As a point of departure, you might look at http://en.wikipedia.org/wiki/Neo-Buddhism .  (Wikipedia articles are often tendentious or polemical on religious topics, but this one seems OK.)

Eleanor Zelliot has written a lot on this subject, esp. Maharashtrian Buddhist poets past (Chokhamela) and present ( http://apps.carleton.edu/curricular/history/faculty/facpubs/bibzelliot/ ).  


Timothy Lubin
Associate Professor, Department of Religion
Washington and Lee University
Lexington, Virginia

lubint at wlu.edu   |   http://home.wlu.edu/~lubint

Tel : (office) 540.458.8146; (home) 540.463.6833
Fax: 540.458.8498

>>> arganis at TODITO.COM 04/22/06 9:36 AM >>>

Dear Colleagues: By this letter I send a cordial greeting, waiting that all fo you have had a happy vacations. My question concern to the specialists in Buddhism: does exist some school type thatcan be called neo-Buddhism? And if there is, please gives me the name or names. 
Thanks so much.
Pfr. Horacio Fco. Arganis
Reseacher of IEFAC and IBCH


_________________________________________________________________________
El amor es cosa de tres. 
S?, de 3 X 1 en ligaliga.com








From arganis at TODITO.COM  Sat Apr 22 13:36:16 2006
From: arganis at TODITO.COM (Horacio Francisco Arganis Juarez)
Date: Sat, 22 Apr 06 13:36:16 +0000
Subject: Help from Buddhism experts
Message-ID: <161227077801.23782.1996261616029187255.generated@prod2.harmonylists.io>

Dear Colleagues: By this letter I send a cordial greeting, waiting that all fo you have had a happy vacations. My question concern to the specialists in Buddhism: does exist some school type thatcan be called neo-Buddhism? And if there is, please gives me the name or names. 
Thanks so much.
Pfr. Horacio Fco. Arganis
Reseacher of IEFAC and IBCH


_________________________________________________________________________
El amor es cosa de tres. 
S?, de 3 X 1 en ligaliga.com




From fp7 at COLUMBIA.EDU  Sun Apr 23 01:54:43 2006
From: fp7 at COLUMBIA.EDU (Frances Pritchett)
Date: Sat, 22 Apr 06 21:54:43 -0400
Subject: "neo-Buddhism"
In-Reply-To: <444A21AC0200004A00005FF8@GwD1.wlu.edu>
Message-ID: <161227077809.23782.16569913536882490030.generated@prod2.harmonylists.io>


Also, Ambedkar's THE BUDDHA AND HIS DHAMMA is online:

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/index.html

Fran Pritchett

On Sat, 22 Apr 2006, Timothy Lubin wrote:

> The term 'neo-Buddhism' is often used to refer to the movement initiated by B. R. Ambedkar, who called on members of his "(ex-)Untouchable" caste to convert to Buddhism as a means of repudiating the caste-ideology implicit in Brahmanically defined Hinduism and of inculcating positive group self-image.  (Hence, it is also called "Ambedkarite Buddhism".)   After considering various traditions, he settled on Buddhism because it seemed theoretically egalitarian, was fully Indian in origin and character, but had the pragmatic advantage that, due to its having died out in India, no longer had any particular regional or social associations that could interfere with its adoption by Maharashtrian Mahars and other low castes.
>
> As a point of departure, you might look at http://en.wikipedia.org/wiki/Neo-Buddhism .  (Wikipedia articles are often tendentious or polemical on religious topics, but this one seems OK.)
>
> Eleanor Zelliot has written a lot on this subject, esp. Maharashtrian Buddhist poets past (Chokhamela) and present ( http://apps.carleton.edu/curricular/history/faculty/facpubs/bibzelliot/ ).
>
>
> Timothy Lubin
> Associate Professor, Department of Religion
> Washington and Lee University
> Lexington, Virginia
>
> lubint at wlu.edu   |   http://home.wlu.edu/~lubint
>
> Tel : (office) 540.458.8146; (home) 540.463.6833
> Fax: 540.458.8498
>
>>>> arganis at TODITO.COM 04/22/06 9:36 AM >>>
>
> Dear Colleagues: By this letter I send a cordial greeting, waiting that all fo you have had a happy vacations. My question concern to the specialists in Buddhism: does exist some school type thatcan be called neo-Buddhism? And if there is, please gives me the name or names.
> Thanks so much.
> Pfr. Horacio Fco. Arganis
> Reseacher of IEFAC and IBCH
>
>
> _________________________________________________________________________
> El amor es cosa de tres.
> S?, de 3 X 1 en ligaliga.com
>
>
>




From dominic.goodall at GMAIL.COM  Sun Apr 23 04:46:15 2006
From: dominic.goodall at GMAIL.COM (Dominic Goodall)
Date: Sun, 23 Apr 06 10:16:15 +0530
Subject: Dating of the Vaayaviiyasa.mhitaa ?
In-Reply-To: <3db.16133e.317b41cb@aol.com>
Message-ID: <161227077811.23782.16418513485908783085.generated@prod2.harmonylists.io>

Dear Dr. Palaniappan,

I don't think that it is likely to be possible to pin down the date  
of your lines very precisely.  Have you already had a look at R.C.  
Hazra's "Studies in the Puraa.nic Records on Hindu Rites and  
Customs" (Dacca, 1940), pp.141--5, where he discusses the dating of  
the Garu.dapuraa.na and comes to the conclusion that it is probable  
that much of the extant Garu.dapuraa.na was composed between 850 and  
1000 AD ?

Other list-members are no doubt better informed than I am about  
current thinking on the dating of this text and of the  
Vaayaviiyasa.mhitaa, which Hazra does not discuss (at least not in  
this book, except to make clear that he thinks it later than the  
Vaayupuraa.na).

As for the "liberalism" of these puraa.nic passages, it seems indeed  
to be not strong, since the point of both is of course rather to  
emphasise rhetorically the extraordinary potency of bhakti.

Dominic Goodall

On 22 Apr 2006, at 13:52, Sudalaimuthu Palaniappan wrote:

>
> Dear Dr. Goodall,
>
> Thanks for your post. I too agree with Prof. Aklujkar regarding  
> the  liberal
> message of the passage. In fact, it looks like what we have here  
> is  only a
> pale reflection of a much more extremely liberal or revolutionary view
> presented by the Tamil bhakti tradition.
>
> While the unit 'give, receive' may not have any special  
> significance in the
> Sanskrit tradition, in the Tamil tradition, it also can signify  
> giving a girl
> in  marriage or receiving a girl in marriage between families. In   
> fact,
> periyavAccAn2 piLLai, the 13th century commentator makes a  
> deliberate  effort to
> rule out this interpretation in connection with the following   
> verse in
> tirumAlai 42 (given in translation) belonging to 9th century  AD.
>
> ?O  the one who is in high-walled Srirangam, you said, ?O  many  
> brahmins of
> the four Vedas, who follow the blemishless path! even if my   
> devotees are of
> low caste, worship them, give to them and receive from  them?,  and  
> graciously
> made them worship the devotees as they do you.?
> (In  tirumAlai 39, the author says that viSNu prefers his devotees  
> who  are
> outcastes by birth rather than caturvedis who are not his   
> devotees. In
> tirumAlai 40, he says that devotees of viSNu even if they  have  
> earned the sin of
> killing and burning many animals, they will escape  the results of  
> those sinful
> acts.  In tirumAlai 41, the author  declares that the leftover food  
> of lowly
> persons is holy if  they are devotees of viSNu. So the issue of  
> pollution in
> ordinary material  transaction is already dealt with by the saint- 
> poet.
> 'caturvedi' also has a  special significance with respect to Tamil  
> Nadu where many
> brahmadeya villages  were named caturvedi mangalam)
> Advocacy  of intercaste marriage is probably too much for the  
> commentator who
>  interprets 'giving and receiving' as referring to sharing the  
> knowledge
> regarding viSNu. (This interpretation is similar to the one in  
> vIrAgama you  have
> mentioned.)
> The  unit 'give, receive' is first seen in a zaivite tEvaram verse  
> by appar
> (6-7th  century AD). The emotional nature of bhakti suggested by  
> the contexts
> in garuDa  purANa and ziva purANa, seems to suggest the Tamil  
> emotional  bhakti
> tradition to be the source of inspiration for the passage in   
> question. But
> the commentator considers the  Sanskrit passage to be the  
> original.  This is a
> common phenomenon one can  see with respect to many medieval Tamil  
> texts which
> were presented by their  authors as translations of Sanskrit  
> originals as in
> the case of the  tiruviLaiyATaRpurANam dealing with the stories  
> ziva in
> Madurai.
>
> I would be very interested in the dates of the passages you have   
> quoted.
>
> Thanks in advance.
>
> Regards
> Palaniappan
>
> In a message dated 4/21/2006 9:51:02 A.M. Central Standard Time,
> dominic.goodall at GMAIL.COM writes:
>
> The passage is clearly  related to this one, from the uttarakha.n.da
> of the  Vaayaviiyasa.mhitaa (in the "Sivapuraa.na)
> 10:67c--71:
>
> a.s.tadhaa  lak.sa.na.m praahurmama dharmaadhikaari.naam //
> madbhaktajanavaatsalya.m  puujaayaa.m caanumodanam //
> svayamabhyarcana.m caiva madarthe  caa.mgace.s.titam //
> matkathaa"srava.ne bhakti.h svaranetraa.mgavikriyaa.h  //
> mamaanusmara.na.m nitya.m ya"sca maamupajiivati //
> evama.s.tavidha.m  cihna.m yasmin mlecche .api vartate //
> sa viprendro muni.h "sriimaansa  yatissa ca pa.m.dita.h //
> na me priya"scaturvedii madbhakto "svapaco .api  ya.h //
> tasmai deya.m tato graahya.m sa ca puujyo yathaa hyaham  //
>
> The last verse of this is quoted, without attribution, by  Jayaratha
> in his commentary
> on Tantraaloka 4:203.
>
> Cf.  this, from the 12th ullaasa of the Kulaar.navatantra:
>
> na me  priya"scaturvedii madbhakta.h "svapaco.api vaa |
> tasmai deya.m tato  graahya.m sa tu puujyo hyaha.m tathaa || 27 ||
> vipra.h   .sa.dgu.nayukta"scedabhakto  na  pra"sasyate |
> mleccho.api  gu.nahiino.api bhaktimaan "si.sya ucyate || 28 ||
>
> While I am sure  Professor Aklujkar's interpretation is correct, I
> have come across  one passage where the phrase has been reused by a
> redactor who,  oddly, seems to have misunderstood it or understood it
> differently.  Towards the end of the tantraavataara pa.tala (1st or
> 2nd) of the  unpublished Viiraagama, the sources I have seen seem
> corrupt, but I  think that the text probably read something like   
> this:
>
> a.s.tavi.m"satibhedena "saivabheda.m vidhiiyate|
> ete.saa.m  sa.mkara.m caiva na do.saaya prakalpate|
> diik.sitasya sudhiirasya  "sivabhaktiratasya ca|
> tasmai deya.m tato graahya.m  traivar.nikamihocyate|
> adiik.sitair na "srotavya.m na deya.m yasya kasya  cit|
>
> which may mean:
>
> ``The "saiva division [of knowledge] is  taught divided into 28
> [principal scriptures].  Mixing up [the  ritual teachings] of these
> [28] does not create problems for one who  is initiated, steadfast,
> devoted to love of "Siva.  To such a  person one should give ["Saiva
> scripture]; from such a person one  may receive ["Saiva scripture].
> This [teaching?] is here [viz.  according to the "Saiva view] taught
> to belong to those of the [top]  3 var.nas. It should not be studied
> orally by non-initiates.   It should not be given to just anyone."
>
> Dominic  Goodall
>
>
>




From Palaniappa at AOL.COM  Sun Apr 23 20:14:30 2006
From: Palaniappa at AOL.COM (Sudalaimuthu Palaniappan)
Date: Sun, 23 Apr 06 16:14:30 -0400
Subject: Dating of the Vaayaviiyasa.mhitaa ?
Message-ID: <161227077814.23782.13387835530563541567.generated@prod2.harmonylists.io>

 
Dear Dr. Goodall,
 
I have referred to "Garu.da Puraa.na - A Study" by N. Gangadharan  (Varanasi, 
1972) who discusses the dating by different scholars including  Hazra and 
says that "In the same manner as in the case of several other  Puraa.nas date 
could be suggested only for the sections of the GP and not for  the whole 
Puraa.na as such." I wanted to know if there had been any study of GP  after 
Gangadharan's which might have addressed the dating of the passage in  question. 
Scholars seem to have looked into the Sanskrit texts  alone for a comparative study 
of GP. In much the same way Bhaagavata  Puraa,na was studied in relation to 
the Tamil Tivviyappirapantam of Aa.lvaars  (although since BhP and GP have been 
compared one could say indirectly GP  and Tamil materials have been 
compared). My own feeling is that in the  absence of any firmly dated earlier Sanskrit 
text, the Sanskrit passage in  question is inspired by the bhakti poetry of 
To.n,tara.tippo.ti Aa.lvaar.  (Gangadharan also concludes that the Vi.s.nu 
Bhakti section of Brahmakha.n.da  was most probably added in South India. This 
kha.n.da, of course,  is different from the Puurvakha.n.da which has the passage 
we are  discussing.)
 
As for the liberal nature of the passage, the Sanskrit passage may not  
convey the full message. Also, I had not translated the relevant Tamil verses in  
full in order to keep the post short. The message in this Aa.lvaar's poems is  
not simply what bhakti can do for the devotee or what the devotee can achieve  
but also how others, especially Brahmins, should treat the devotee.  Also the 
Tamil Bhakti movement terms for saints meaning 'lords' were based with  
respect to how they should be viewed by other people and not on their  relationship 
to their god. 
 
The liberality of the message of Aa.lvaar is also underscored by the  
hagiographic story of Ramanuja, a brahmin, desiring to eat the leftovers of  
Tirukkacci Nampi, a non-brahmin teacher who because of his own perception  of his 
lower caste status deliberately avoided the possibility of  Ramanuja getting 
access to his leftovers. The hagiography is a few centuries  later than the poetry 
of the Aa.lvaars.
 
Regards
S. Palaniappan
 
In a message dated 4/23/2006 10:19:27 A.M. Central Standard Time,  
dominic.goodall at GMAIL.COM writes:

Dear Dr.  Palaniappan,

I don't think that it is likely to be possible to pin down  the date  
of your lines very precisely.  Have you already had a  look at R.C.  
Hazra's "Studies in the Puraa.nic Records on Hindu  Rites and  
Customs" (Dacca, 1940), pp.141--5, where he discusses the  dating of  
the Garu.dapuraa.na and comes to the conclusion that it is  probable  
that much of the extant Garu.dapuraa.na was composed  between 850 and  
1000 AD ?

Other list-members are no doubt  better informed than I am about  
current thinking on the dating of  this text and of the  
Vaayaviiyasa.mhitaa, which Hazra does not  discuss (at least not in  
this book, except to make clear that he  thinks it later than the  
Vaayupuraa.na).

As for the  "liberalism" of these puraa.nic passages, it seems indeed  
to be not  strong, since the point of both is of course rather to  
emphasise  rhetorically the extraordinary potency of bhakti.

Dominic  Goodall




From ganesan at IFPINDIA.ORG  Mon Apr 24 04:48:46 2006
From: ganesan at IFPINDIA.ORG (Ganesan)
Date: Mon, 24 Apr 06 10:18:46 +0530
Subject: A Garuda Purana question
Message-ID: <161227077816.23782.6028498358519749503.generated@prod2.harmonylists.io>

The first two lines occur with not much variation in the Sivadharma which is
an ancient (circa 5th century) saiva text and very authoritative one for
saiva rites and basic conducts of saivas.
In fact quite a good number of inscriptions of Chola kings from 11th century
mention special endowments given by these kings for study and expounding of
the Sivadharma in famous Siva temples.
Thanks
Ganesan

Dr.T.Ganesan
Charg? de Recherches
French Institute
11, St. Louis Street
PONDICHERRY-605001
INDIA

Tel: +91 - 413 - 233 4168 ext. 123
E mail: ganesan at ifpindia.org
Web: www.ifpindia.org
----- Original Message -----
From: "Sudalaimuthu Palaniappan" <Palaniappa at AOL.COM>
To: <INDOLOGY at liverpool.ac.uk>
Sent: Wednesday, April 19, 2006 2:02 AM
Subject: A Garuda Purana question


Dear Indologists,

The Garuda Maha Puranam 227.9-10 I am looking at has the following  text:

bhaktiraSTavidhA  hyeSA yasmin mleccho ?pi varttate||
sa viprendromuniH zrImAn sa yatiH paramAM  gatim||
tasmai deyaM tato grAhyaM sa ca pUjyo yathA hariH||

This  could be in 219.6-10 in other versions. Can anybody tell me how
"tasmai
deyAM  tato grAhyaM" is explained by different commentators? Does this
phrase
occur  anywhere else prior to Garuda Purana? What is the date of this
particular  line?

Thanks  in advance.

Regards
S.  Palaniappan




From Peter.Bisschop at ED.AC.UK  Mon Apr 24 10:38:45 2006
From: Peter.Bisschop at ED.AC.UK (Peter Bisschop)
Date: Mon, 24 Apr 06 11:38:45 +0100
Subject: Dating of the Vaayaviiyasa.mhitaa ?
In-Reply-To: <5FF3AE24-12E9-4538-BD0D-E3F2D817BF4F@gmail.com>
Message-ID: <161227077818.23782.12451563966166162167.generated@prod2.harmonylists.io>

For what it's worth, here are some thoughts on the relative dating of  
the Li"ngapuraa.na and the "Sivapuraa.na's Vaayaviiyasa.mhitaa.

 From a preliminary comparison of textual parallels of the Dak.sa  
myth in the original Skandapuraa.na (SP 32), Li"ngapuraa.na (LiP  
1.100) and Vaayaviiyasa.mhitaa ("SiP VaayaviiyaS 1.19--20) I have  
concluded (in my as yet unpublished thesis, p. 180) that the  
Li"ngapuraa.na here presupposes the Skandapuraa.na, and that the  
Vaayaviiyasa.mhitaa in its turn has adapted material from the  
Li"ngapuraa.na. Note that my conclusion regarding the priority of the  
Li"ngapuraa.na to the Vaayaviiyasa.mhitaa is contrary to the one  
voiced by Annemarie Mertens in her book Der Dak.samythus in der  
episch-pura.nischen Literatur, Wiesbaden 1998, p. 231.

An early testimony of the Li"ngapuraa.na is Yaamuna's  
Aagamapraamaa.nya. Yaamuna quotes two verses  which he attributes to  
the Lai"nga (GOS edition, pp. 87 and 90), and they are attested in  
the Puurvabhaaga (LiP 1.23.143) and the Uttarabhaaga (LiP  
2.1.7cd--8ab) of the Li"ngapuraa.na. Another one on p. 100 remains  
unidentified. Yaamuna also quotes a Vaayaviiya, but that refers to  
the Vaayupuraa.na (p. 90: VaaP 7.66cd = B.dP 1.2.6.63cd). Thus at  
least part of the Li"ngapuraa.na must have been in existence by the  
10th century, but not much earlier I would say. The "Sivapuraa.na's  
Vaayaviiyasa.mhitaa (at least its Dak.sa episode) would have to be  
dated after this. This conclusion is in line with the general  
impression that the "Sivapuraa.na is later than the Li"ngapuraa.na.

Peter Bisschop

On 23 Apr 2006, at 05:46, Dominic Goodall wrote:

> Dear Dr. Palaniappan,
>
> I don't think that it is likely to be possible to pin down the date  
> of your lines very precisely.  Have you already had a look at R.C.  
> Hazra's "Studies in the Puraa.nic Records on Hindu Rites and  
> Customs" (Dacca, 1940), pp.141--5, where he discusses the dating of  
> the Garu.dapuraa.na and comes to the conclusion that it is probable  
> that much of the extant Garu.dapuraa.na was composed between 850  
> and 1000 AD ?
>
> Other list-members are no doubt better informed than I am about  
> current thinking on the dating of this text and of the  
> Vaayaviiyasa.mhitaa, which Hazra does not discuss (at least not in  
> this book, except to make clear that he thinks it later than the  
> Vaayupuraa.na).
>
> As for the "liberalism" of these puraa.nic passages, it seems  
> indeed to be not strong, since the point of both is of course  
> rather to emphasise rhetorically the extraordinary potency of bhakti.
>
> Dominic Goodall
>
> On 22 Apr 2006, at 13:52, Sudalaimuthu Palaniappan wrote:
>
>>
>> Dear Dr. Goodall,
>>
>> Thanks for your post. I too agree with Prof. Aklujkar regarding  
>> the  liberal
>> message of the passage. In fact, it looks like what we have here  
>> is  only a
>> pale reflection of a much more extremely liberal or revolutionary  
>> view
>> presented by the Tamil bhakti tradition.
>>
>> While the unit 'give, receive' may not have any special  
>> significance in the
>> Sanskrit tradition, in the Tamil tradition, it also can signify  
>> giving a girl
>> in  marriage or receiving a girl in marriage between families. In   
>> fact,
>> periyavAccAn2 piLLai, the 13th century commentator makes a  
>> deliberate  effort to
>> rule out this interpretation in connection with the following   
>> verse in
>> tirumAlai 42 (given in translation) belonging to 9th century  AD.
>>
>> ?O  the one who is in high-walled Srirangam, you said, ?O  many  
>> brahmins of
>> the four Vedas, who follow the blemishless path! even if my   
>> devotees are of
>> low caste, worship them, give to them and receive from  them?,   
>> and graciously
>> made them worship the devotees as they do you.?
>> (In  tirumAlai 39, the author says that viSNu prefers his devotees  
>> who  are
>> outcastes by birth rather than caturvedis who are not his   
>> devotees. In
>> tirumAlai 40, he says that devotees of viSNu even if they  have  
>> earned the sin of
>> killing and burning many animals, they will escape  the results of  
>> those sinful
>> acts.  In tirumAlai 41, the author  declares that the leftover  
>> food of lowly
>> persons is holy if  they are devotees of viSNu. So the issue of  
>> pollution in
>> ordinary material  transaction is already dealt with by the saint- 
>> poet.
>> 'caturvedi' also has a  special significance with respect to Tamil  
>> Nadu where many
>> brahmadeya villages  were named caturvedi mangalam)
>> Advocacy  of intercaste marriage is probably too much for the  
>> commentator who
>>  interprets 'giving and receiving' as referring to sharing the  
>> knowledge
>> regarding viSNu. (This interpretation is similar to the one in  
>> vIrAgama you  have
>> mentioned.)
>> The  unit 'give, receive' is first seen in a zaivite tEvaram verse  
>> by appar
>> (6-7th  century AD). The emotional nature of bhakti suggested by  
>> the contexts
>> in garuDa  purANa and ziva purANa, seems to suggest the Tamil  
>> emotional  bhakti
>> tradition to be the source of inspiration for the passage in   
>> question. But
>> the commentator considers the  Sanskrit passage to be the  
>> original.  This is a
>> common phenomenon one can  see with respect to many medieval Tamil  
>> texts which
>> were presented by their  authors as translations of Sanskrit  
>> originals as in
>> the case of the  tiruviLaiyATaRpurANam dealing with the stories  
>> ziva in
>> Madurai.
>>
>> I would be very interested in the dates of the passages you have   
>> quoted.
>>
>> Thanks in advance.
>>
>> Regards
>> Palaniappan
>>
>> In a message dated 4/21/2006 9:51:02 A.M. Central Standard Time,
>> dominic.goodall at GMAIL.COM writes:
>>
>> The passage is clearly  related to this one, from the uttarakha.n.da
>> of the  Vaayaviiyasa.mhitaa (in the "Sivapuraa.na)
>> 10:67c--71:
>>
>> a.s.tadhaa  lak.sa.na.m praahurmama dharmaadhikaari.naam //
>> madbhaktajanavaatsalya.m  puujaayaa.m caanumodanam //
>> svayamabhyarcana.m caiva madarthe  caa.mgace.s.titam //
>> matkathaa"srava.ne bhakti.h svaranetraa.mgavikriyaa.h  //
>> mamaanusmara.na.m nitya.m ya"sca maamupajiivati //
>> evama.s.tavidha.m  cihna.m yasmin mlecche .api vartate //
>> sa viprendro muni.h "sriimaansa  yatissa ca pa.m.dita.h //
>> na me priya"scaturvedii madbhakto "svapaco .api  ya.h //
>> tasmai deya.m tato graahya.m sa ca puujyo yathaa hyaham  //
>>
>> The last verse of this is quoted, without attribution, by  Jayaratha
>> in his commentary
>> on Tantraaloka 4:203.
>>
>> Cf.  this, from the 12th ullaasa of the Kulaar.navatantra:
>>
>> na me  priya"scaturvedii madbhakta.h "svapaco.api vaa |
>> tasmai deya.m tato  graahya.m sa tu puujyo hyaha.m tathaa || 27 ||
>> vipra.h   .sa.dgu.nayukta"scedabhakto  na  pra"sasyate |
>> mleccho.api  gu.nahiino.api bhaktimaan "si.sya ucyate || 28 ||
>>
>> While I am sure  Professor Aklujkar's interpretation is correct, I
>> have come across  one passage where the phrase has been reused by a
>> redactor who,  oddly, seems to have misunderstood it or understood it
>> differently.  Towards the end of the tantraavataara pa.tala (1st or
>> 2nd) of the  unpublished Viiraagama, the sources I have seen seem
>> corrupt, but I  think that the text probably read something like   
>> this:
>>
>> a.s.tavi.m"satibhedena "saivabheda.m vidhiiyate|
>> ete.saa.m  sa.mkara.m caiva na do.saaya prakalpate|
>> diik.sitasya sudhiirasya  "sivabhaktiratasya ca|
>> tasmai deya.m tato graahya.m  traivar.nikamihocyate|
>> adiik.sitair na "srotavya.m na deya.m yasya kasya  cit|
>>
>> which may mean:
>>
>> ``The "saiva division [of knowledge] is  taught divided into 28
>> [principal scriptures].  Mixing up [the  ritual teachings] of these
>> [28] does not create problems for one who  is initiated, steadfast,
>> devoted to love of "Siva.  To such a  person one should give ["Saiva
>> scripture]; from such a person one  may receive ["Saiva scripture].
>> This [teaching?] is here [viz.  according to the "Saiva view] taught
>> to belong to those of the [top]  3 var.nas. It should not be studied
>> orally by non-initiates.   It should not be given to just anyone."
>>
>> Dominic  Goodall
>>
>>
>>
>




From e.demichelis at DIVINITY.CAM.AC.UK  Mon Apr 24 12:41:56 2006
From: e.demichelis at DIVINITY.CAM.AC.UK (Elizabeth De Michelis)
Date: Mon, 24 Apr 06 13:41:56 +0100
Subject: James Mallinson
Message-ID: <161227077821.23782.11848318156422773322.generated@prod2.harmonylists.io>

Dear All,

could anyone give me a contact email for James Mallinson?

Best regards
Elizabeth

(SORRY FOR ANY CROSS-POSTINGS)

Dr Elizabeth De Michelis
University of Cambridge
Faculty of Divinity
West Road                Tel +44-(0)1223-763015
Cambridge, UK    CB3 9BS
e-mail: e.demichelis at divinity.cam.ac.uk
http://www.divinity.cam.ac.uk/modernyoga/




From richard.gombrich at BALLIOL.OXFORD.AC.UK  Mon Apr 24 14:25:41 2006
From: richard.gombrich at BALLIOL.OXFORD.AC.UK (Richard Gombrich)
Date: Mon, 24 Apr 06 15:25:41 +0100
Subject: James Mallinson
In-Reply-To: <16978772.1145886116@dhcp118.divinity.cam.ac.uk>
Message-ID: <161227077823.23782.12539831513060724215.generated@prod2.harmonylists.io>

Here are two:
	jim at khecari.com
	james.mallinson at claysanskritlibrary.org

Richard Gombrich


On 24 Apr 2006, at 13:41, Elizabeth De Michelis wrote:

> Dear All,
>
> could anyone give me a contact email for James Mallinson?
>
> Best regards
> Elizabeth
>
> (SORRY FOR ANY CROSS-POSTINGS)
>
> Dr Elizabeth De Michelis
> University of Cambridge
> Faculty of Divinity
> West Road                Tel +44-(0)1223-763015
> Cambridge, UK    CB3 9BS
> e-mail: e.demichelis at divinity.cam.ac.uk
> http://www.divinity.cam.ac.uk/modernyoga/
>




From annamisia at YAHOO.COM  Tue Apr 25 11:32:39 2006
From: annamisia at YAHOO.COM (Miska Pruszowska)
Date: Tue, 25 Apr 06 04:32:39 -0700
Subject: Meaning of Venkita
In-Reply-To: <20060425102101.22111.qmail@webmail29.rediffmail.com>
Message-ID: <161227077828.23782.16291569600362808287.generated@prod2.harmonylists.io>

Dear Dr. Anand,

You probably mean VenkaTa, the name of a hill in the
South of Andhra Pradesh where the famous temples of
Tirupati and Tirumala stand. Hence the name
VenkaTa-Izvara - the Lord of VenkaTa.

I am not aware of the ethymology of the word. Perhaps
a Dravidian scholar can help.

Regards,

Anna Slaczka.


--- Anand Dilip <sucindram_omlr at REDIFFMAIL.COM> wrote:

>      Can any one help me in finding the meaning
>  ?
> Dear Collegues,
> 
>      Can any one help me in finding the meaning of
> the word "Venkita". 
> The word is used all over south india associated
> with many sanskrit terms like Esvara (Venkitesvara).
> I think the word is a dravidic one. 
> 
> With regards,
> 
> Dr. Anand
> 


__________________________________________________
Do You Yahoo!?
Tired of spam?  Yahoo! Mail has the best spam protection around 
http://mail.yahoo.com 




From Palaniappa at AOL.COM  Tue Apr 25 12:41:16 2006
From: Palaniappa at AOL.COM (Sudalaimuthu Palaniappan)
Date: Tue, 25 Apr 06 08:41:16 -0400
Subject: A Garuda Purana question
Message-ID: <161227077830.23782.16083112982222058707.generated@prod2.harmonylists.io>

 
I assume this means 'giving and receiving' are not in Sivadharma. What  about 
the emotional bhakti features such as voice trembling, tears in the eyes,  
horripilation and such? How firm is the date of Sivadharma?
 
Thanks in advance.
 
Regards
S. Palaniappan
 
In a message dated 4/23/2006 11:46:50 P.M. Central Standard Time,  
ganesan at IFPINDIA.ORG writes:

The  first two lines occur with not much variation in the Sivadharma which is
an  ancient (circa 5th century) saiva text and very authoritative one for
saiva  rites and basic conducts of saivas.
In fact quite a good number of  inscriptions of Chola kings from 11th century
mention special endowments  given by these kings for study and expounding of
the Sivadharma in famous  Siva temples.
Thanks
Ganesan

Dr.T.Ganesan
Charg? de  Recherches
French Institute
11, St. Louis  Street
PONDICHERRY-605001
INDIA

Tel: +91 - 413 - 233 4168 ext.  123
E mail: ganesan at ifpindia.org
Web:  www.ifpindia.org




From sucindram_omlr at REDIFFMAIL.COM  Tue Apr 25 10:21:01 2006
From: sucindram_omlr at REDIFFMAIL.COM (Anand Dilip)
Date: Tue, 25 Apr 06 10:21:01 +0000
Subject: Meaning of Venkita
Message-ID: <161227077826.23782.4828779613093133475.generated@prod2.harmonylists.io>

     Can any one help me in finding the meaning
 ?
Dear Collegues,

     Can any one help me in finding the meaning of the word "Venkita". 
The word is used all over south india associated with many sanskrit terms like Esvara (Venkitesvara). I think the word is a dravidic one. 

With regards,

Dr. Anand




From srangan at YORKU.CA  Tue Apr 25 15:32:14 2006
From: srangan at YORKU.CA (Shyam Ranganathan)
Date: Tue, 25 Apr 06 10:32:14 -0500
Subject: Meaning of Venkita
In-Reply-To: <20060425102101.22111.qmail@webmail29.rediffmail.com>
Message-ID: <161227077832.23782.4758835670122506005.generated@prod2.harmonylists.io>

Isn't it "Venkata"? I know that the diminuative is "Venki" but I don't think the
"i" is found in the full word in Tamil or other Dravidian languages.

M.M. Williams has an entry on the word (p.1014). According to it, it is the name
of the hill that the famous Tiripati temple sits on (thus, Venkatesvara is the
lord of that hill). It also says it's derived from the Prakrit "vyan.kat.a".

Best,
Shyam Ranganathan


Quoting Anand Dilip <sucindram_omlr at REDIFFMAIL.COM>:

>      Can any one help me in finding the meaning
>
> Dear Collegues,
>
>      Can any one help me in finding the meaning of the word "Venkita".
> The word is used all over south india associated with many sanskrit terms
> like Esvara (Venkitesvara). I think the word is a dravidic one.
>
> With regards,
>
> Dr. Anand
>
>




From Palaniappa at AOL.COM  Tue Apr 25 17:31:09 2006
From: Palaniappa at AOL.COM (Sudalaimuthu Palaniappan)
Date: Tue, 25 Apr 06 13:31:09 -0400
Subject: Meaning of Venkita
Message-ID: <161227077837.23782.18433796976840143406.generated@prod2.harmonylists.io>

 
I would rather consider it as a compound of DEDR 5517 vE 'to be hot' and  
DEDR 1438 kaTam 'forest; hard difficult path in a barren tract'.
 
The Tiruppati hills are in the midst of the relatively dry region extending  
from northern Tamil Nadu into Andhra Pradesh. While the Tiruppati hills might  
have been forested, the nearby areas and paths were dry and hot. So  one 
finds vEGkaTam mentioned in Classical Tamil poems in the pAlai (dry  landscape) 
poems. For example akanAn2URu 265 by mAmUlan2Ar. 
 
Regards
Palaniappan
 
 
In a message dated 4/25/2006 10:32:47 A.M. Central Standard Time,  
srangan at YORKU.CA writes:

Isn't it  "Venkata"? I know that the diminuative is "Venki" but I don't think 
the
"i"  is found in the full word in Tamil or other Dravidian languages.

M.M.  Williams has an entry on the word (p.1014). According to it, it is the  
name
of the hill that the famous Tiripati temple sits on (thus,  Venkatesvara is 
the
lord of that hill). It also says it's derived from the  Prakrit "vyan.kat.a".

Best,
Shyam  Ranganathan




From arganis at TODITO.COM  Tue Apr 25 17:05:06 2006
From: arganis at TODITO.COM (Horacio Francisco Arganis Juarez)
Date: Tue, 25 Apr 06 17:05:06 +0000
Subject: neo budhism
Message-ID: <161227077834.23782.5649615191450529792.generated@prod2.harmonylists.io>

So thanks professor.
With all my best wishes
Arganis.
_________________________________________________________________________
El amor es cosa de tres. 
S?, de 3 X 1 en ligaliga.com




From Axel.Michaels at URZ.UNI-HEIDELBERG.DE  Wed Apr 26 08:51:03 2006
From: Axel.Michaels at URZ.UNI-HEIDELBERG.DE (Axel Michaels)
Date: Wed, 26 Apr 06 10:51:03 +0200
Subject: New publication:
Message-ID: <161227077839.23782.4320190677911222700.generated@prod2.harmonylists.io>

Just released:
Axel Michaels, /The Price of Purity:The Religious Judge in 19^th Century 
Nepal. Containing the Edition and Translation of the Chapters on the 
Dharma-dhika-rin in Two (Muluki-) Ains./ Torino: CESMEO, 2005 (Comitato 
"Corpus Juris Sancriticum et fontes iuris Asiae Meridianae et 
Centralis"; vol. 6), 164pp.


The book is available at a price unknown to me from CESMEO, Via Carvour 
17, 10123 Torino (Italy), contact:  Cesmeo <cesme at tin.it>

-- 
Prof. Dr. Axel Michaels

University of Heidelberg
South Asia Institute
Im Neuenheimer Feld 330
D-69120 Heidelberg

Tel. +49-6221-548917 / Fax +49-6221-546338 / www.sai.uni-heidelberg.de/abt/IND/index.html; www.ritualdynamik.uni-hd.de




From Palaniappa at AOL.COM  Thu Apr 27 05:23:18 2006
From: Palaniappa at AOL.COM (Sudalaimuthu Palaniappan)
Date: Thu, 27 Apr 06 01:23:18 -0400
Subject: Dating of the Vaayaviiyasa.mhitaa ?
Message-ID: <161227077844.23782.11287559645270297775.generated@prod2.harmonylists.io>

 
Ludo Rocher says Hazra concluded that Vaayaviiyasa.mhitaa seems to  have been 
composed in South India between 800-1000AD. (Rocher also cites Hazra's  date 
of 10th century for Garu.da Puraa.na for most of the Puurva ka.n.da.)
 
Regards
S. Palaniappan
 
In a message dated 4/24/2006 5:40:03 A.M. Central Standard Time,  
Peter.Bisschop at ED.AC.UK writes:

The  "Sivapuraa.na's  
Vaayaviiyasa.mhitaa (at least its Dak.sa episode)  would have to be  
dated after this. 


 




From r.mahoney at ICONZ.CO.NZ  Wed Apr 26 21:26:45 2006
From: r.mahoney at ICONZ.CO.NZ (Richard MAHONEY)
Date: Thu, 27 Apr 06 09:26:45 +1200
Subject: CFP: Blackwell's Religion Compass (Deepak SARMA)
Message-ID: <161227077842.23782.11936764461129827468.generated@prod2.harmonylists.io>

-----Forwarded Message-----
From: Deepak Sarma <deepak.sarma at case.edu>
To: r.mahoney at iconz.co.nz
Subject: Can you please post this on Indology?
Date: Wed, 26 Apr 2006 15:29:17 -0400

Dear Richard:

    Greetings and good Wed. afternoon. I would be much obliged if you were
to post this announcement on Indology.

Thanks in advance!

Deepak

Subj: Blackwell's Religion Compass


Greetings All:
            I would like to invite articles for Religion Compass, a new
on-line Journal to be launched in Jan. 2007 by Blackwell. Religion Compass
publishes peer-reviewed survey articles from across the entire discipline
and this, of course, includes the Indian Traditions.
            To this end we are looking for articles in these subjects
(contrived as they may be!):
 
Contemporary Practices
            Political Issues
            Social Issues
            Ethical Issues
Hindu Epics and Puranas
Indian Buddhism
Indian Christianity
Indian Islam
Indian Philosophy
             Jainism
            Buddhism
            Hinduism
Indian Traditions and Gender
            Buddhism
            Christianity
            Hinduism
            Islam,
            Jainism
            Sikhism
Indian Traditions Outside India
            Europe
            Africa
            S. America
The Caribbean Southeast Asia, Europe and the Americas
Jainism
Methodological and Theoretical issues
Regional Traditions,
    North, South, Central, East, West, and Himalayan
Sanskrit Studies (philosophy and literature)
             Jainism
            Buddhism,
            Hindu traditions
Sikhism
Tantric Studies
            Buddhist
            Hindu
Vedic Studies
 

For more on the on-line Journal see:

http://www.religion-compass.com/home_religion_compass

For submission guidelines see:

http://www.blackwellpublishing.com/pdf/compass/RECO_Authors_Notes.pdf
 
Access to the articles will be virtually immediate. The time between
submission, peer review, and publication will be very short indeed.
 
Please email further inquiries to Deepak Sarma (Deepak.sarma at case.edu).
 
Looking forward to a flood of email msgs,
 
Best wishes,
 
Deepak Sarma
Section Editor for ?Indian Traditions?
Religion-Compass




Dr. Deepak Sarma

Assistant Professor of Religion
Assistant Professor of Philosophy
Asian Studies Faculty


Mailing Address:
Department of Religion
111 Mather House 
11201 Euclid Avenue
Case Western Reserve University
Cleveland, OH 44106-7112
       
office: 216-368-4790
fax: 216-368-4681
http://www.geocities.com/deepaksarma2003/
deepak.sarma at case.edu



-- 
Richard MAHONEY | internet: http://indica-et-buddhica.org
Littledene      | telephone/telefax (man.): ++64 3 312 1699
Bay Road        | cellular: ++64 27 482 9986
OXFORD, NZ      | e-mail: r.mahoney[use"@"]iconz.co.nz