From arlo.griffiths at LET.LEIDENUNIV.NL Mon Jul 3 08:01:06 2006 From: arlo.griffiths at LET.LEIDENUNIV.NL (Arlo Griffiths) Date: Mon, 03 Jul 06 10:01:06 +0200 Subject: na bhuuto na bhaviSyati In-Reply-To: <255079D8-A58A-444E-8E00-1AB68C21CD86@alma.unibo.it> Message-ID: <161227078101.23782.12738268387628963436.generated@prod2.harmonylists.io> The exact phrase does not indeed seem to be attested in Vedic. Other obviously related phrases do however occur very commonly. A GREP search bhuut.*bhavi in my collection of (mainly Vedic) e-texts yielded 417 hits. Here is a selection from the beginning of the alphabet: AB 5.30 yad bhuuta.m bhavi.syac caapi sarvam / Aap;SS (20.11.8) bhuuta.m bhavya.m bhavi.syad iti paryaaptii.h (20.12.9) bhuutaaya svaahaa bhavi.syate svaaheti bhuutaabhavyau homau AV;S (with parallels in AVP) (4.11.2.c) bhuut;a.m bhavi.sy;ad bh;uvanaa d;uhaana.h s;arvaa dev;aanaam carati vrat;aani ||2|| (10.7.9.a) k;iyataa skambh;a.h pr;a vive;sa bhuut;am k;iyad bhavi.sy;ad anv;aa;saye 'sya | (11.4[6].20.c) s;a bhuut;o bh;avya.m bhavi.sy;at pit;aa putr;a.m pr;a vive;saa ;s;aciibhi.h ||20|| {12} (11.7[9].17.c) bhuut;a.m bhavi.sy;ad ;ucchi.s.te viiry:a.m lak.sm;iir b;ala.m b;ale ||17|| (15.2.1[2.6].f) bhuut;a.m ca bhavi.sy;ac ca pari.skanda;u m;ano vipath;am ||6|| On Jun 30, 2006, at 10:47 AM, Alex Passi wrote: > A search on Franceschini's revised e-version of Bloomfield's Vedic > Concordance gives no hits at all for 'na bhuuto' and/or 'na > bhavi.syati'. > > Alex Passi > On 29/06/2006, at 9:01 PM, adheesh sathaye wrote: > > Dear Colleagues, > > I am trying to track down the history of this proverbial phrase/ > cliche ("na bhuuto na bhaviSyati"), which seems to be fairly common > in epic and puranic literature. As in: "harizcandra-samo raajaa na > bhuuto na bhaviSyati" (MarkP 8.278cd, DBhP 7.18.52ab). Is this > phrase attested in Vedic literature at all? smrtis? If anyone has > any remarks or words of advice, or perhaps even references, I'd be > very much obliged! > > Best regards, > > Adheesh > > > > > -- > Adheesh Sathaye > Asian Studies > University of British Columbia > UBC Asian Centre > 1871 West Mall > Vancouver, BC V6T 1Z2 > 604.822.5188 > adheesh at interchange.ubc.ca > > Alex (Alessandro) Passi, > Department of Linguistic and Oriental Studies > University of Bologna, > Via Zamboni 16 > Bologna, 40126, Italy. > > a.passi at alma.unibo.it > alexpassi at gmail.com > phone +39-338.269.4933 > fax +39-059-975.0280 Arlo Griffiths Instituut Kern, Universiteit Leiden Postbus 9515 2300 RA Leiden, the Netherlands phone: +31-(0)71-5272622 fax: +31-(0)71-5272956 email: From hwtull at MSN.COM Mon Jul 3 16:33:33 2006 From: hwtull at MSN.COM (Herman Tull) Date: Mon, 03 Jul 06 12:33:33 -0400 Subject: new publication Message-ID: <161227078103.23782.11120882468757580425.generated@prod2.harmonylists.io> I just attempted to order this through the Amazon (USA) website; however, it appears that this title will not be released in the USA until February, 2007. If anyone has different information, I would appreciate hearing it. Herman Tull ----- Original Message ----- From: John Brockington To: INDOLOGY at liverpool.ac.uk Sent: Wednesday, June 14, 2006 10:02 AM Subject: new publication Dear Colleagues, Some of you may be interested to know that this book has just been published: Rama the Steadfast: an early form of the Ramayana, translated by John Brockington and Mary Brockington, Penguin Books, London. ISBN 9780140447446, ?12.99. Yours John Brockington From huntington.2 at OSU.EDU Mon Jul 3 16:47:33 2006 From: huntington.2 at OSU.EDU (John C. Huntington) Date: Mon, 03 Jul 06 12:47:33 -0400 Subject: new publication In-Reply-To: Message-ID: <161227078105.23782.8845779046000078081.generated@prod2.harmonylists.io> Herman You can probably order it from Amazon UK, I get things from them all the time. John John C. Huntington, Professor (Buddhist Art and Methodologies) Department of the History of Art The Ohio State University Columbus, OH, U.S.A. On Jul 3, 2006, at 12:33 PM, Herman Tull wrote: > I just attempted to order this through the Amazon (USA) website; > however, it appears that this title will not be released in the USA > until February, 2007. If anyone has different information, I would > appreciate hearing it. > > Herman Tull > ----- Original Message ----- > From: John Brockington > To: INDOLOGY at liverpool.ac.uk > Sent: Wednesday, June 14, 2006 10:02 AM > Subject: new publication > > > Dear Colleagues, > > Some of you may be interested to know that this book has just been > published: > > Rama the Steadfast: an early form of the Ramayana, translated by > John > Brockington and Mary Brockington, Penguin Books, London. > ISBN 9780140447446, ?12.99. > > Yours > > John Brockington From gruenen at MAIL.SUB.UNI-GOETTINGEN.DE Tue Jul 4 09:00:39 2006 From: gruenen at MAIL.SUB.UNI-GOETTINGEN.DE (gruenendahl) Date: Tue, 04 Jul 06 11:00:39 +0200 Subject: Reception of the Gita In-Reply-To: <3206914C-4573-4B0F-A14C-C25A92528672@alma.unibo.it> Message-ID: <161227078107.23782.16572706388470880949.generated@prod2.harmonylists.io> May I take the reaction to my remarks on Marchignoli's postcolonial treatment of German interpretations of the Bhagavadgita as an encouragement to explain my point a little further? Well then, as said before, Marchignoli certainly has a thorough knowledge of the German sources he discusses, and this distinguishes him from other players in this field. But I think he puts his expertise to questionable use by subjecting his sources to a more or less random selection of prefabricated postcolonial concepts (the full catalogue of postcolonial prefabs has been spelt out, e.g., by Ashcroft et al.). As the title, "Canonizing an Indian text? ...", suggests, Marchignoli has decided for the postcolonial key concept of "canonizing" (the "palimpsest" concept, e.g., may also have been worth a try). He works on the premise - and it remains a premise throughout - that there have been calculated attempts to incorporate the Bhagavadgita into a German literary canon of sorts, with clearly nationalist undertones, of course. The very term "canonizing" tacitly implies the agency of some hegemonic power claiming cultural superiority, a claim the postcolonial theorist feels constantly called upon to expose. Now, it may be asked whether August Wilhelm Schlegel, one of the key figures under Marchignoli's scrutiny, ever expressed aspirations to "canonizing" at all, or whether he really thought that the Bhagavadgita had any place in a would-be "project connected to German culture's self-understanding", or that it could help Germany overcome an assumed "self-conscious crisis" (247). Marchignoli assures his readers that there is "much evidence" for his quasi- psychological diagnosis, but as far as I can see, he doesn't produce any. For his "underlying assumptions of German 'Indology'" he relies on Sheldon Pollock, whose pronouncements are equally unfounded and distortive, as will be shown elsewhere. Hypothetically assuming that A.W. Schlegel actually intended to incorporate the Bhagavadgita into a would-be German literary canon, as Marchignoli claims, it must be stated that he made a very bad job of it by translating it into Latin, not German! There can hardy be a question whether this "points to a contradiction within Schlegel's attempt to canonize the text" (253), or rather to the inadequacy of Marchignoli's self-help psychology with regard to Schlegel's motives. Marchignoli's stance that Schlegel took this classicist detour to make the Bhagavadgita more acceptable seems to me utterly unconvincing. Latin simply was the language of the "educated world" (gebildete Welt), and it was his declared intention to make India's "spiritual treasures (...) the common property of the educated world" ("diese geistigen Sch?tze sind ein Gemeingut der gebildeten Welt"; Indische Bibliothek, vol. 1, p. 15, quoted with variatons by Marchignoli, p. 252, and by McGetchin in the same volume, p. 207). In the course of postcolonial proceedings, Kalidasa's Sakuntala is adduced as another object of would-be canonization. According to Marchignoli, "the well-known story of enthusiastic German responses to the Indian drama confirms that Forster's proposal was profoundly consonant with German projects of cultural self- construction". Now, all Foster had proposed was to investigate "all that which is beautiful, good and perfect that is scattered here and there in fragments and variants upon the surface of the globe, without worrying about our own personal gain" (quoted p. 249). I for one cannot see any trace of "cultural self-construction" in this. By comparison, what kind of conclusions with regard to "cultural self- construction" could then be drawn from Franco Alfano's opera "La leggenda di Sakuntala", ending with the bombastic prophecy of an Aryan Duce/F?hrer figure, when one takes into account its political background of the early 1920's? Can it be concluded by analogy, then, that "this self-representation became part, and in a sense a dangerous part", of Italian cultural identity? In my view, the most important conclusion to be drawn from Marchignoli's paper is aptly expressed at its outset, viz., that "by focusing only on the limited issue of the 'canonization' of Indian texts, one loses sight of many historical and philosophical implications related to the subject" (246). Reinhold Gr?nendahl ******************************************************************** Dr. Reinhold Gruenendahl Niedersaechsische Staats- und Universitaetsbibliothek Fachreferat sued- und suedostasiatische Philologien (Dept. of Indology) 37070 Goettingen, Germany Tel (+49) (0)5 51 / 39 52 83 Fax (+49) (0)5 51 / 39 23 61 gruenen at mail.sub.uni-goettingen.de FACH-INFORMATIONEN INDOLOGIE, GOETTINGEN: http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindolo.htm In English: http://www.sub.uni-goettingen.de/ebene_1/fiindolo/fiindole.htm GRETIL - Goettingen Register of Electronic Texts in Indian Languages http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm From slaje at T-ONLINE.DE Thu Jul 6 07:34:00 2006 From: slaje at T-ONLINE.DE (Walter Slaje) Date: Thu, 06 Jul 06 07:34:00 +0000 Subject: Publication Announcement Message-ID: <161227078110.23782.5923124276207063990.generated@prod2.harmonylists.io> Just released: Philipp Andr? Maas, Samaadhipaada. Das erste Kapitel des PaatanjalayogaZaastra zum ersten Mal kritisch ediert - The First Chapter of the PaatanjalayogaZaastra for the First Time Critically Edited. [Geisteskultur Indiens. Texte und Studien. 9 (Studia Indologica Universitatis Halensis)]. Aachen: Shaker 2006. 179 pp. EUR 45,80. ISBN 3-8322-4987-7 "The present edition ... is based upon the collation of 21 printed editions, and of 25 mss in 8 scripts from different regions ... The textual witnesses are at variance in c. 2600 cases of which about 1000 are substantial. The vast majority of readings has not been recorded in any previous edition." (p. 165). Orders (also for review copies) can be placed online with Shaker Publishers: http://www.shaker-online.com/Online-Gesamtkatalog/Booklist.idc?Reihe=275 Walter Slaje -------------------------------- Prof Dr Walter Slaje Hermann-Loens-Str. 1 D-99425 Weimar (Germany) Tel/Fax: +49-(0)3643 501391 www.indologie.uni-halle.de Ego ex animi mei sententia spondeo ac polliceor studia humanitatis impigro labore culturum et provecturum non sordidi lucri causa nec ad vanam captandam gloriam, sed quo magis veritas propagetur et lux eius, qua salus humani generis continetur, clarius effulgeat. Vindobonae, die XXI. mensis Novembris MCMLXXXIII. From ucgadkw at UCL.AC.UK Thu Jul 6 12:38:40 2006 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Thu, 06 Jul 06 13:38:40 +0100 Subject: Workshop Tamil Epigraphy 2006 (fwd) Message-ID: <161227078112.23782.15709288282448196188.generated@prod2.harmonylists.io> ---------- Forwarded message ---------- From: Appassamy Murugaiyan To: INDOLOGYCOMMITTEE-request at liverpool.ac.uk Date: Wed, 5 Jul 2006 19:57:42 +0200 Subject: Workshop Tamil Epigraphy 2006 WORKSHOP ON TAMIL EPIGRAPHY SEPTEMBER 18-29, 2006 Dear colleagues and friends, We are glad to announce our third international workshop on Tamil Epigraphy, to be held from 18th to 29th September 2006 at Ecole Pratique des Hautes Etudes, Sciences historiques et philologiques, Paris. This special program, part of the regular seminar, is organised as requested by many researchers on humanities working on Tamil in different countries. There are no registration fees and the course is offered freely. Classes will be held from Monday till Friday, morning 9.30 a.m. to 12.30 p.m. (lunch break) afternoon 14.00 to 16.30 p.m. The participants have to arrange themselves their travel to Paris and accommodations. We would be thankful to you if you could inform your colleagues and students about this special program. For details please see attached file. [File removed; email attachments not permitted in the INDOLOGY list -- ed.] If you need more information please contact : A.Murugaiyan at wanadoo.fr Looking forward to hear from you soon. Appasamy Murugaiyan Ecole Pratique des Hautes Etudes (Section des sciences historiques et philologiques 45-47, rue des Ecoles, 75005-Paris From nlpdept at YAHOO.CO.IN Fri Jul 7 09:09:58 2006 From: nlpdept at YAHOO.CO.IN (Srinivasa Varakhedi) Date: Fri, 07 Jul 06 10:09:58 +0100 Subject: SHORT TERM TRAINING PROGRAMME IN NLP In-Reply-To: Message-ID: <161227078114.23782.12347070410909633884.generated@prod2.harmonylists.io> Dear Members, Rashtriya Sanskrit Vidyapeetha Deemed University, Tiruapti, India has been organizing a number of innovative programs for the upliftment of Sanskrit Shastras under Center for Excellence program. This year several short time training programs will be organized in various fields. From 17th to 26th July, such a training course for 10 days will be organized by the Vidyapeetha, in Natural Language Processing. The details of the program, contact details and application form are enclosed herewith. T.A. in Sleeper Class, accommodation & food will be provided to participants. SHORT TERM TRAINING PROGRAMME IN NLP Eligibility: Sanskrit teachers and Research Scholars. (Scholars from Vyakarana Background are preferred) Duration: 10 days (17th to 26th July 2006) Aims and brief outline: This program aims at exposing the Sanskrit scholars and teachers to the field of NLP.There has been a curiosity among many Sanskrit scholars regarding the application of Sanskrit shastras to the field of computers in general and NLP in particular. It is well known that our shastras have a detailed study of Languages, its analysis etc. Though the Sanskrit scholars are good at the analysis of Sanskrit Languages, when it comes to application of it to other languages and its use for computers, they need exposure. A number of resource centers in languages have been started by Ministry of Information Technology. They are facing shortage of trained manpower. We are sure that, with a good background in Sanskrit Vyakarna, the Sanskrit scholars can be potentially better than others, provided they are exposed to the proper tools and problems in NLP. The teachers attending this program in turn can expose students at their institutes to the field of NLP creating grater awareness among them for this field. We summarize below the topics that will be covered during this 3 week program. Based on the feedback obtained from this program, we are planning to approach MHRD for regular training program in NLP for Sanskrit scholars. 4) Syllabus i) Theory: 1. Introduction to NLP 5 hrs 2. Vyakarna 5 hrs 3. Application concepts in Vyakarna to NLP 5 hrs 4. Introduction to computer & programming (perl and Linux) 15 hrs 5. Introduction to some open problems and the discussion 1hrs 6. Exposure to NLP tools 5 hrs 7. Participants presentation 5 hrs ii) practical: practicals related to NLP CONTACT : Coordinator, NLP course, Sanskrit net Center, R.S.Vidyapeetha, Deemed University, Tirupati. Ph: 0877-2287690 ? extn 260/255, 9440260080 Email: nlpdept at yahoo.co.in Applications with name and other details may be sent to the coordinator by post or email. Dr.Shrinivasa Varakhedi Faculty in Shabdabodha and Language Technology RSV, Tiruapti, India. --------------------------------- Yahoo! India Answers: Share what you know. Learn something new Click here Catch all the FIFA World Cup 2006 action on Yahoo! India Click here From jpo at UTS.CC.UTEXAS.EDU Fri Jul 7 21:55:11 2006 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Fri, 07 Jul 06 16:55:11 -0500 Subject: E-text In-Reply-To: Message-ID: <161227078117.23782.6458315840170776633.generated@prod2.harmonylists.io> Does anyone know whether there is an electronic text of Asvaghosa's Saundarananda? Thanks. Patrick Olivelle From mmdesh at UMICH.EDU Sat Jul 8 00:53:50 2006 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Fri, 07 Jul 06 20:53:50 -0400 Subject: Lingusitic help Message-ID: <161227078121.23782.11796278940826963982.generated@prod2.harmonylists.io> Not so much Skt."guru", but "gurUM" (singular) "gure" (plural) in Marathi village language refers to domesticated animals, mostly cattle. I don't think it has anything to do with Skt. "guru," but it is likely related to Skt. "gauH." The Marathi Etymological Dictionary of K.P. Kulkarni (p. 261) cites "garu" from Bengali, "goru" from Orissa, "gorU" from Hindi and Nepali. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Horacio Francisco Arganis Juarez Sent: Fri 7/7/2006 6:57 PM To: INDOLOGY at liverpool.ac.uk Subject: Lingusitic help Respectable colleagues: I am looking for the help of the linguists, because years ago, a Hindu commented me that the word guruu means certain animal in the indian languages and as the Spaniards they have cared this word in his language to refer to the word guru. Does some of you know on these meanings? Sincerely Professor Horacio Francisco Arganis J. Researcher of U A de C, IEFAC and IBCH ___________________________________________________________________ ?No esperes a ma?ana...Trabaja Hoy! www.trabajahoy.com From arganis at TODITO.COM Fri Jul 7 22:57:38 2006 From: arganis at TODITO.COM (Horacio Francisco Arganis Juarez) Date: Fri, 07 Jul 06 22:57:38 +0000 Subject: Lingusitic help Message-ID: <161227078119.23782.2381159631966246699.generated@prod2.harmonylists.io> Respectable colleagues: I am looking for the help of the linguists, because years ago, a Hindu commented me that the word guruu means certain animal in the indian languages and as the Spaniards they have cared this word in his language to refer to the word guru. Does some of you know on these meanings? Sincerely Professor Horacio Francisco Arganis J. Researcher of U A de C, IEFAC and IBCH ___________________________________________________________________ ?No esperes a ma?ana...Trabaja Hoy! www.trabajahoy.com From s-sarbacker at NORTHWESTERN.EDU Sat Jul 8 21:44:38 2006 From: s-sarbacker at NORTHWESTERN.EDU (Stuart Ray Sarbacker) Date: Sat, 08 Jul 06 16:44:38 -0500 Subject: Publication Announcement In-Reply-To: Message-ID: <161227078123.23782.10609229059856873526.generated@prod2.harmonylists.io> Dear Walter-- Sounds like a very exciting development. Do you have any further background on the work to share? Are works on the other three pAda anticipated? Best Wishes, Stuart Sarbacker Northwestern University ---------------------- > > Date: Thu, 6 Jul 2006 07:34:00 GMT > From: Walter Slaje > Subject: Publication Announcement > > Just released: > > Philipp Andr? Maas, Samaadhipaada. Das erste Kapitel des > PaatanjalayogaZaastra > zum ersten Mal kritisch ediert - The First Chapter of the > PaatanjalayogaZaastra > for the First Time Critically Edited. [Geisteskultur Indiens. Texte > und Studien. > 9 (Studia Indologica > Universitatis Halensis)]. Aachen: Shaker 2006. 179 pp. EUR 45,80. > ISBN > 3-8322-4987-7 > > "The present edition ... is based upon the collation of 21 printed > editions, and > of 25 mss in 8 scripts from different regions ... The textual > witnesses are at > variance in c. 2600 cases of which about 1000 are substantial. The > vast majority > of readings has not been recorded in any previous edition." (p. 165). > > Orders (also for review copies) can be placed online with Shaker > Publishers: > > http://www.shaker-online.com/Online-Gesamtkatalog/Booklist.idc? > Reihe=275 > > > Walter Slaje From gthomgt at ADELPHIA.NET Mon Jul 10 02:56:16 2006 From: gthomgt at ADELPHIA.NET (george thompson) Date: Sun, 09 Jul 06 22:56:16 -0400 Subject: horns / antlers In-Reply-To: <255079D8-A58A-444E-8E00-1AB68C21CD86@alma.unibo.it> Message-ID: <161227078126.23782.17103700657904611572.generated@prod2.harmonylists.io> Dear List, A few weeks ago Victor Mair posted the following question to the Indo-Eurasian list. Recently I was able to respond. But that list's moderator found it offensive, so that it has not been published there. I seek to publish it on this list, since I think that it has scholarly value. I hope that this list will be able to judge for itself the value of my response to Victor Mair's post. Sincerely, George Thompson. >>>>>>>>>>>>>>> Dear List, A few weeks ago Victor Mair sent this post: >>>>> Dear List, In our discussions on various aspects of the deer, we may have touched upon R.g Veda CLXIII, where the sacrificed horse is explicitly compared to a deer. The horse is even said to have horns! verse 9: "Horns made of gold hath he." verse 11: "Thy horns are spread abroad in all directions" (sounds more like the spreading antlers of a deer rather than the horns of a bovine, ovicaprid, etc.; **I wonder whether it might be advisable to translate this as "antlers" rather than "horns"?**) Both of these verses remind me of Scythian steppe art (e.g., Pazyryk) where horses were often outfitted to resemble deer. WHY IS THIS? I believe that it is because humans probably first domesticated (and, yes, yoked and rode) reindeer -- which are far more placid than horses (I've seen them up close in large, diffuse herds) and only then domesticated the horse by analogy based on their experience with reindeer. Hence, the horse may be thought of as a sort of surrogate reindeer. (At least that's my humble theory!) Ciao, Victor >>>>>>>>>. Since there has been no response to this very interesting suggestion, I will break my silence on this list, in order to encourage further discussion. I am also encouraged by recent posts that call attention to recent Altaic studies I think that the list's focus on academic fraud-busting, while valuable to some extent, has become a distraction. Fraud-busting is surely a good thing. But as for me, I take more pleasure in creating than in destroying, in discovering new things than in mocking old and quite obvious cliches. One reason why I have been slow to respond is that I have been taking some time to look at antlers & horns in early Vedic [mostly Rgveda and Atharvaveda]. And to some extent also in early Avestan. There is some literature also on Indo-European which I don't know very well but which I could cite if anyone is interested. In any case, I apologize to Victor for this very very tardy response. But perhaps my slow response, as careful as I can make it, will yield some fruit. Victor's reference to RV 1.163 refers to the second of a pair of hymns to the sacrificial horse in the Rgveda. The first of these is quite literal and graphic, and quite detailed in its description of the dismemberment of the horse. The second, which Victor refers to, is shorter, more symbolic, and more obscure. Instead of giving details of the sacrificial dismemberment of the horse, this hymn offers the bandhus that link the horse to his celestial correlatives. One of the list's moderators, the non-Vedicist, seems to think that correlative thinking does not occur yet in the Rgveda. The other, of course, knows better. Two birds in the same tree, a mystery, as the Vedic poet who composed RV 1.163 also once said, in his famous riddling hymn. It is unambiguous that this hymn, RV 1.163, twice refers to the horse's zRGga [I apologize to the list for using the Harvard-Kyoto transcription method, but at least it is unambiguous], always glossed as 'horn', and in this hymn once in a bahuvrihi compound, hiraNyazRGga, "golden-horned", and again in the plural zRGgANi.. That this is plural rather than dual may actually be significant. While reference to pairs of horns is fairly frequent in the RV, reference to plural horns [i.e., three or more] is more frequent. And plural horns are also indicated by compounds referring to four-horned creatures, many-horned creatures, as well as 1000-horned [there is also reference once to a bull with three-layered horns [tridhAtuzRGga]that is, Agni, the god of fire. I see without surprise that no Vedicist has ever suggested a clue about what that might mean, but maybe Steve Farmer can make a prediction of some sort based on comparative evidence of some sort, as is his wont. Grounded as I am in local philology, and as averse as I am to grandiose models of human behavior that predict how we all have behaved in the past and how we all will behave in the future, I will say this about the Vedic material concerning horns and antlers. .I think that Victor's suggestion is viable and very much worth pursuing. I have argued on this list & elsewhere that there is good evidence that suggests that traces of Central Asian shamanism are preserved in the Rgveda. I think that Victor has now offered us the possibility of more evidence for such traces. So, I would take seriously the suggestion that the RV hymn 1.163 may be referring to antlers [of reindeer] rather than to horns, and I think that there are other passages in Vedic and Avestan that may also do that. And I reaffirm my opinion that there is more evidence of Central Asian shamanism in the Rgveda than is generally acknowledged. Victor, I hope that this is of use. Best wishes, George . From silk at HUMNET.UCLA.EDU Wed Jul 12 17:12:03 2006 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Wed, 12 Jul 06 10:12:03 -0700 Subject: maadhava citation Message-ID: <161227078128.23782.1748315270396241749.generated@prod2.harmonylists.io> At the website http://www.valmikiramayan.net/aranya/sarga50/aranyaitrans50.htm ad what is labled there 3-50-7/8 (Critical ed. 3.48.6-7) one finds the following: If it is asked that a king's wife is a special entity to be protected, and then other's wives are less fortunate or what? Not so, it is said that the wife of a king is a motherly entity. Other's wives may become sisters or sister-in-laws etc., but a mother is a mother. The difference in dealing with a king's wife and with wife of a commoner is that of a difference between a sinner and a criminal. Either way unrighteous it is. The very basic concept of wooing others' wives itself, is both a crime and a sin. 'R^itaa upeyaat...' iti shaastraat - gamyaa sva bhaaryaa | anyaa bhaaryaa agamyaa iti- maadhava aacaarya - dk. Can anyone point me to the source of the expression attributed here to Maadhava? (In the apparatus to the Critcal Ed. several cys are quoted, but nothing of this nature appears.) Thanks so much! JAS -- Jonathan Silk Department of Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310) 206-8235 fax: (310) 825-8808 silk (at) humnet.ucla.edu From wmcox at UCHICAGO.EDU Thu Jul 13 19:20:12 2006 From: wmcox at UCHICAGO.EDU (Whitney Cox) Date: Thu, 13 Jul 06 14:20:12 -0500 Subject: Torella on S. Gupta Message-ID: <161227078130.23782.9484524343252233051.generated@prod2.harmonylists.io> Dear friends, Could someone please provide me with the publication details of Raffaele Torella?s review of Sanjukta Gupta, trans. Lak.smii Tantra: A Paa~ncaraatra aagama (Leiden: Brill, 1972)? Thanks in advance, Whitney Cox From himal.trikha at UNIVIE.AC.AT Fri Jul 14 12:22:07 2006 From: himal.trikha at UNIVIE.AC.AT (Himal Trikha) Date: Fri, 14 Jul 06 14:22:07 +0200 Subject: Sanskrit audio-CD announcement Message-ID: <161227078133.23782.6378343230211120033.generated@prod2.harmonylists.io> Dear members of the forum, I am pleased to announce the release of an audio-CD of the Sanskrit play "KarNabhAra," which belongs to the so-called Trivandrum plays ascribed to BhAsa. The recording was made in March 2006 subsequent to the staging of the play by students of the Department for South Asian, Tibetan and Buddhist Studies, University of Vienna. The performance and recording were inspired by a reading course focussing on the KarNabhAra in winter semester 2005/06. The Audio-CD (duration 18 minutes) includes a booklet containing the Sanskrit text and a German translation. The cost is 12 Euro, excluding shipping and transaction fees. Audio samples, more information (play content, documentation of the staging, etc.) and an order form are to be found under: http://homepage.univie.ac.at/himal.trikha/lehre/karnabhara/karnabhara.cgi?t=audio (The language of the site is German; please contact me off-list if you encounter problems ordering.) If you would like to review the audio-play, I will be glad to send you a copy of the CD for free. I would appreciate being informed where the review will be published. Sincerely, Himal Trikha, M.A. Academic Assistant in Training Departments of South Asian, Tibetan and Buddhist Studies, University of Vienna www.istb.univie.ac.at homepage.univie.ac.at/himal.trikha/karnabhara From Palaniappa at AOL.COM Mon Jul 17 06:08:13 2006 From: Palaniappa at AOL.COM (Sudalaimuthu Palaniappan) Date: Mon, 17 Jul 06 02:08:13 -0400 Subject: Endowment to teach Tamil, Marathi, and Prakrit Message-ID: <161227078135.23782.8124659843331659704.generated@prod2.harmonylists.io> Dear Scholars, In his book, "A History of South India", (Oxford, University Press, Seventh Impression, 1987, p. 320), K. A. Nilakanta Sastri refers to an endowment to teach Tamil, Marathi, and Prakrit in the schools in Kuntala. He does not cite any reference to the inscription or copper plate authorizing this grant. Does anybody know references to the grant on which Sastri is basing his statement? Thanks in advance. Regards, S. Palaniappan From jrasik at COLMEX.MX Thu Jul 20 16:13:08 2006 From: jrasik at COLMEX.MX (Rasik Vihari Joshi Tripathi) Date: Thu, 20 Jul 06 11:13:08 -0500 Subject: New Publication Announcement Message-ID: <161227078137.23782.14909504465800530745.generated@prod2.harmonylists.io> I have just published "Raadhikaa-sahasra-naama-stotra" in two volumes. It has been critically edited , translated in English and Hindi with Introduction and Notes for the first time.Vol I -pages lxi+206 and Vol II-pages lxiv+461.Publisher: Chaukhamaba Sanskrit Prakashan, Delhi.Volume II contains Naamaavalii which I have myself prepared with Bija-mantras.This stotra clearly proves that Raadhaa is the only universal mother Goddess.All other Godesses are simply Her names and forms.There is a beautiful painting of Raadhaa-krshna in Mahabhava state on the jacket.This rare painting is also published for the first time. 2005,Delhi. Rasik Vihari Joshi Professor of Sanskrit, El Colegio de Mexico From kengo.harimoto at UNI-HAMBURG.DE Fri Jul 21 15:26:22 2006 From: kengo.harimoto at UNI-HAMBURG.DE (Kengo Harimoto) Date: Fri, 21 Jul 06 17:26:22 +0200 Subject: None Message-ID: <161227078139.23782.13854600377187947326.generated@prod2.harmonylists.io> Dear Colleagues, The Nepalese-German Manuscript Cataloguing Project (NGMCP) is pleased to announce the first issue of _The Newsletter of the NGMCP_. PDF versions of the Newsletter are now available at the University of Hamburg website: http://www.uni-hamburg.de/fachbereiche-einrichtungen/indologie/ngmcp/ newsletter_e.html ------ Contents of The Newsletter of the NGMCP, No. 1, July 2006: "Opening Words" by Harunaga Isaacson "The Work of the Nepalese-German Manuscript Cataloguing Project in Nepal (Report: July 2006)" by Dragomir Dimitrov "Some Highlights of the Work of a `Frequent User? of the NGMPP (I)" by Michael Hahn "Book announcements" "Kaliyugasa?gh?taka" by Diwakar Acharya "The Paribh???ma?im?l? of Candradatta---a rare text on P??inian paribh???s" by Oliver Hahn "The Nepal Research Centre: Past and Present" by Dragomir Dimitrov -------------------- The NGMCP is a project funded by the Deutsche Forschungsgemeinschaft (German Research Foundation). For correspondence: NGMCP Abteilung f?r Kultur und Geschichte Indiens und Tibets Asien-Afrika-Institut Universit?t Hamburg Edmund-Siemers-Allee 1 (Hauptgeb?ude) D-20146 Hamburg Germany E-mail: ngmcp at uni-hamburg.de Telephone: +49 40 42838-6269 -------------------- (A word on the web pages of the NGMCP hosted at the University of Hamburg website: We are currently reorganizing/updating information on the NGMCP. We do not guarantee the accuracy of information found on the site.) -- Kengo Harimoto kengo.harimoto at uni-hamburg.de Nepalese-German Manuscript Cataloguing Project Abteilung fuer Sprache und Kultur Indiens und Tibets Universitaet Hamburg - Asien-Afrika-Institut Edmund-Siemers-Allee 1 HG 20146 Hamburg phone: +49-40-42838-6269 From venkat at CIEFL.AC.IN Sun Jul 23 07:42:22 2006 From: venkat at CIEFL.AC.IN (venkat@ciefl.ac.in) Date: Sun, 23 Jul 06 13:12:22 +0530 Subject: request for info Message-ID: <161227078142.23782.3821041145317773425.generated@prod2.harmonylists.io> Dear Colleagues, I would greatly appreciate if any one could suggest some work on Sukraneetisaara. I am particulary intereted in its comments on the arts. Many thanks in advance D. Venkat Rao CIEFL Hyderabad 500 007 Inidia From ghezziem at TIN.IT Sun Jul 23 15:01:57 2006 From: ghezziem at TIN.IT (Daniela Rossella) Date: Sun, 23 Jul 06 17:01:57 +0200 Subject: Story of Sita Message-ID: <161227078144.23782.11992767707991334265.generated@prod2.harmonylists.io> Dearest friends and colleagues, could kindly someone help me to find a tale, or fable, or story, in which Sita appears and some tricks happen with her jewels? Of course, taking apart the Ramayana. Many thank in advance, Daniela Rossella From nlpdept at YAHOO.CO.IN Mon Jul 24 05:25:52 2006 From: nlpdept at YAHOO.CO.IN (Srinivasa Varakhedi) Date: Mon, 24 Jul 06 06:25:52 +0100 Subject: New Title in Sanskrit on Western Epistemology by Arindam Chakrabarti In-Reply-To: Message-ID: <161227078146.23782.8465682673302281823.generated@prod2.harmonylists.io> New Title in Sanskrit on Western Epistemology I am happy to inform the learned members of this list that a new title in Sanskrit on Western Epistemology by Prof. Arindam Chakrabarthy, one of the stalwarts of the World of eastern & western Philosophy of our times. Title:"Adhunika-pratIchya-pramANa-mImAmsA" Author: Arindam Chakrabarty, University of Hawaii, USA. Publication:2005. Publisher: Rashtriya Sanskrit Vidyapeetha Deemed University, Tirupati, INDIA. Hardback pp. 160. Price: Rs. 150/- (Indian Rupees) Web:http://rsvidyapeetha.ac.in This book introduces the reader to Western epistemology in general and some aspects of western philosophy in particular. The author argues why and how rational traditions of western philosophy yield new concepts and categories for modern contemporary thought, particularly epistemology. He compares the theories of west with the Indian counterpart i.e., Indian rational traditions such as Indian logic, drawn from both Buddhist and Ny?ya philosophies. He coins his own vocabulary for translation and draws his own line of argument. The theories proposed by the author are not only relevant for epistemology but are also intrinsically concerned with scientific methodology. Relationships between these traditions and modern Western philosophy are also explored thereby suggesting how Indian philosophy can engage with contemporary epistemological research. This is an unique and the ever first effort in the history, I think, that a book in Sanskrit is authored on ?Western Epistemology?. The language and style of the author is simple, marvelous and illustrious. The Scholars and lovers of Sanskrit would beyond any doubt welcome this new entry in the Sanskrit creative literature particularly in philosophy. Dr. Shrinivasa Varakhedi --------------------------------- Find out what India is talking about on Yahoo! Answers India. From adeo at STANFORD.EDU Mon Jul 24 20:43:41 2006 From: adeo at STANFORD.EDU (Ashwini Sharad Deo) Date: Mon, 24 Jul 06 13:43:41 -0700 Subject: Old Gujarati In-Reply-To: <002001c3553c$d181a880$2930cece@charlie> Message-ID: <161227078151.23782.8442756859814657493.generated@prod2.harmonylists.io> Hello, I was wondering if there is someone on the list who works on Old Gujarati Jaina texts and who would be willing to help me with accurate translations for a few sentences from the SaDaavazyakabaalaavabodhavRtti of taruNaprabha. I need to use these sentences with glosses as examples of some linguistic phenomena. Alternately, if a translation is available, I would be grateful for the reference. Thanks, Ashwini Deo From silk at HUMNET.UCLA.EDU Mon Jul 24 22:01:00 2006 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Mon, 24 Jul 06 15:01:00 -0700 Subject: help with a citation Message-ID: <161227078154.23782.8873923975068335921.generated@prod2.harmonylists.io> Since I sent this message during the Skt conference, I am afraid that it may have been overlooked--any advice most appreciated! At the website http://www.valmikiramayan.net/aranya/sarga50/aranyaitrans50.htm ad what is labled there 3-50-7/8 (Critical ed. 3.48.6-7) one finds the following: If it is asked that a king's wife is a special entity to be protected, and then other's wives are less fortunate or what? Not so, it is said that the wife of a king is a motherly entity. Other's wives may become sisters or sister-in-laws etc., but a mother is a mother. The difference in dealing with a king's wife and with wife of a commoner is that of a difference between a sinner and a criminal. Either way unrighteous it is. The very basic concept of wooing others' wives itself, is both a crime and a sin. 'R^itaa upeyaat...' iti shaastraat - gamyaa sva bhaaryaa | anyaa bhaaryaa agamyaa iti- maadhava aacaarya - dk. Can anyone point me to the source of the expression attributed here to Maadhava? (In the apparatus to the Critcal Ed. several cys are quoted, but nothing of this nature appears.) Thanks so much! JAS -- Jonathan Silk Department of Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310) 206-8235 fax: (310) 825-8808 silk (at) humnet.ucla.edu From silk at HUMNET.UCLA.EDU Mon Jul 24 22:03:50 2006 From: silk at HUMNET.UCLA.EDU (Jonathan Silk) Date: Mon, 24 Jul 06 15:03:50 -0700 Subject: orphan/orphanage Message-ID: <161227078156.23782.4184588232397527322.generated@prod2.harmonylists.io> Can anyone tell me of a classically attested Skt term for orphanage and/or orphan? As far as I can see, the forms cited by Monier-Williams in Eng-Skt Dict are not classical Skt., and I have been unable to locate a clear example in my perhaps insufficent search. (One candidate is anaatha, but I'm not sure it ever clearly refers to orphan). thanks so much! JAS -- Jonathan Silk Department of Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310) 206-8235 fax: (310) 825-8808 silk (at) humnet.ucla.edu From aklujkar at INTERCHANGE.UBC.CA Tue Jul 25 01:24:44 2006 From: aklujkar at INTERCHANGE.UBC.CA (Ashok Aklujkar) Date: Mon, 24 Jul 06 18:24:44 -0700 Subject: orphan/orphanage In-Reply-To: Message-ID: <161227078161.23782.16390970868069774810.generated@prod2.harmonylists.io> anaatha can refer to anyone lacking a protector, caretaker etc.; it is clearly wider in meaning than "orphan" and occurs with that wider meaning in appeals to gods and goddesses. If a society has extended/joint family system, adoptive relationships (the bhaa.ii-bahan way of relating to other community members) taken seriously and, on the whole, little mobility (geographically as well as in terms of social arrangement), would it really need a type-casting or set-denoting term for someone who is oprhaned? Occasionally it may need to speak of a person as maat.r-pit.r-vihiina (/virahita), but it is unlikely to feel the need to speak of his/her condition in a generalizing or institutionalizing way. ashok aklujkar On 7/24/06 3:03 PM, "Jonathan Silk" wrote: > Can anyone tell me of a classically attested Skt term for orphanage > and/or orphan? As far as I can see, the forms cited by > Monier-Williams in Eng-Skt Dict are not classical Skt., and I have > been unable to locate a clear example in my perhaps insufficent > search. (One candidate is anaatha, but I'm not sure it ever clearly > refers to orphan). > > thanks so much! JAS From mmdesh at UMICH.EDU Mon Jul 24 23:19:10 2006 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Mon, 24 Jul 06 19:19:10 -0400 Subject: help with a citation Message-ID: <161227078159.23782.17800280275273611208.generated@prod2.harmonylists.io> The term mAdhava AcArya in all likelihood refers to mAdhavAcArya's commentary on the parAzarasmRti, commonly referred to as parAzaramAdhavIya. This work, I believe, was published in the Bombay Sanskrit Series. Madhav M. Deshpande -----Original Message----- From: Indology on behalf of Jonathan Silk Sent: Mon 7/24/2006 6:01 PM To: INDOLOGY at liverpool.ac.uk Subject: help with a citation Since I sent this message during the Skt conference, I am afraid that it may have been overlooked--any advice most appreciated! At the website http://www.valmikiramayan.net/aranya/sarga50/aranyaitrans50.htm ad what is labled there 3-50-7/8 (Critical ed. 3.48.6-7) one finds the following: If it is asked that a king's wife is a special entity to be protected, and then other's wives are less fortunate or what? Not so, it is said that the wife of a king is a motherly entity. Other's wives may become sisters or sister-in-laws etc., but a mother is a mother. The difference in dealing with a king's wife and with wife of a commoner is that of a difference between a sinner and a criminal. Either way unrighteous it is. The very basic concept of wooing others' wives itself, is both a crime and a sin. 'R^itaa upeyaat...' iti shaastraat - gamyaa sva bhaaryaa | anyaa bhaaryaa agamyaa iti- maadhava aacaarya - dk. Can anyone point me to the source of the expression attributed here to Maadhava? (In the apparatus to the Critcal Ed. several cys are quoted, but nothing of this nature appears.) Thanks so much! JAS -- Jonathan Silk Department of Asian Languages & Cultures Center for Buddhist Studies UCLA 290 Royce Hall Box 951540 Los Angeles, CA 90095-1540 phone: (310) 206-8235 fax: (310) 825-8808 silk (at) humnet.ucla.edu From veerankp at GMAIL.COM Mon Jul 24 15:01:00 2006 From: veerankp at GMAIL.COM (veeranarayana Pandurangi) Date: Mon, 24 Jul 06 20:31:00 +0530 Subject: New Title in Sanskrit on Western Epistemology by Arindam Chakrabarti In-Reply-To: <20060724052553.25001.qmail@web8901.mail.in.yahoo.com> Message-ID: <161227078149.23782.11923181119718424138.generated@prod2.harmonylists.io> I have read it back to back. it is wonderfull experience to know many new things. we get more questions raised in reading it. how are the things going back in tpt. ve On 7/24/06, Srinivasa Varakhedi wrote: > > New Title in Sanskrit on Western Epistemology > > I am happy to inform the learned members of this list that a new title in > Sanskrit on Western Epistemology by Prof. Arindam Chakrabarthy, one of the > stalwarts of the World of eastern & western Philosophy of our times. > > Title:"Adhunika-pratIchya-pramANa-mImAmsA" > Author: Arindam Chakrabarty, University of Hawaii, USA. > Publication:2005. > Publisher: Rashtriya Sanskrit Vidyapeetha Deemed University, Tirupati, > INDIA. > Hardback pp. 160. > Price: Rs. 150/- (Indian Rupees) > Web:http://rsvidyapeetha.ac.in > > This book introduces the reader to Western epistemology in general and > some aspects of western philosophy in particular. The author argues why and > how rational traditions of western philosophy yield new concepts and > categories for modern contemporary thought, particularly epistemology. He > compares the theories of west with the Indian counterpart i.e., Indian > rational traditions such as Indian logic, drawn from both Buddhist and Ny?ya > philosophies. He coins his own vocabulary for translation and draws his own > line of argument. The theories proposed by the author are not only relevant > for epistemology but are also intrinsically concerned with scientific > methodology. Relationships between these traditions and modern Western > philosophy are also explored thereby suggesting how Indian philosophy can > engage with contemporary epistemological research. > > This is an unique and the ever first effort in the history, I think, that > a book in Sanskrit is authored on "Western Epistemology". The language and > style of the author is simple, marvelous and illustrious. The Scholars and > lovers of Sanskrit would beyond any doubt welcome this new entry in the > Sanskrit creative literature particularly in philosophy. > > Dr. Shrinivasa Varakhedi > > > > > > --------------------------------- > Find out what India is talking about on Yahoo! Answers India. > From zysk at HUM.KU.DK Tue Jul 25 04:09:34 2006 From: zysk at HUM.KU.DK (Kenneth Zysk) Date: Tue, 25 Jul 06 06:09:34 +0200 Subject: help with a citation Message-ID: <161227078163.23782.3702421874219101206.generated@prod2.harmonylists.io> You might have a look at that the Dharmakosha. You will have to search for it, but it is likely that you will find your quote or something close to it. Best, Ken From athr at LOC.GOV Tue Jul 25 10:43:09 2006 From: athr at LOC.GOV (Allen W Thrasher) Date: Tue, 25 Jul 06 06:43:09 -0400 Subject: Old Gujarati Message-ID: <161227078167.23782.3572507459065616195.generated@prod2.harmonylists.io> I don't think Stanley Insler of Yale is on the list, but he has, I believe, worked on Old Gujarati. Phyllis Granoff is another. Allen Thrasher Allen W. Thrasher, Ph.D., Senior Reference Librarian South Asia Team, Asian Division Library of Congress, Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732; fax 202-707-1724; athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. >>> adeo at STANFORD.EDU 07/24/06 4:43 PM >>> Hello, I was wondering if there is someone on the list who works on Old Gujarati Jaina texts and who would be willing to help me with accurate translations for a few sentences from the SaDaavazyakabaalaavabodhavRtti of taruNaprabha. I need to use these sentences with glosses as examples of some linguistic phenomena. Alternately, if a translation is available, I would be grateful for the reference. Thanks, Ashwini Deo From aklujkar at INTERCHANGE.UBC.CA Tue Jul 25 14:28:37 2006 From: aklujkar at INTERCHANGE.UBC.CA (Ashok Aklujkar) Date: Tue, 25 Jul 06 07:28:37 -0700 Subject: orphan/orphanage In-Reply-To: <44C620BA.5020204@wisc.edu> Message-ID: <161227078171.23782.12676616854619563991.generated@prod2.harmonylists.io> On 7/25/06 6:46 AM, "Donald R. Davis, Jr." wrote: > anaathan is the most common modern Malayalam word for orphan. Such is the situation, without the final "n," in several other modern Indian languages as well. In practical life, "anaatha" must always have had the greatest potential to be applicable to widows and parentless children. The contraction of its original wider or literal meaning to these two groups in society is, therefore, understandable. ashok aklujkar From glhart at BERKELEY.EDU Tue Jul 25 14:59:25 2006 From: glhart at BERKELEY.EDU (George Hart) Date: Tue, 25 Jul 06 07:59:25 -0700 Subject: orphan/orphanage In-Reply-To: Message-ID: <161227078173.23782.12160179014820348972.generated@prod2.harmonylists.io> In modern Tamil, the word anaatai is used for "orphan," though it can also mean someone who has no one to take care of them. What is interesting is that the word is feminine ( On 7/25/06 6:46 AM, "Donald R. Davis, Jr." wrote: > >> anaathan is the most common modern Malayalam word for orphan. > > Such is the situation, without the final "n," in several other > modern Indian > languages as well. In practical life, "anaatha" must always have > had the > greatest potential to be applicable to widows and parentless > children. The > contraction of its original wider or literal meaning to these two > groups in > society is, therefore, understandable. > > ashok aklujkar From drdavis at WISC.EDU Tue Jul 25 13:46:34 2006 From: drdavis at WISC.EDU (Donald R. Davis, Jr.) Date: Tue, 25 Jul 06 08:46:34 -0500 Subject: orphan/orphanage In-Reply-To: Message-ID: <161227078169.23782.7646177245881276134.generated@prod2.harmonylists.io> The word anaatha occurs in a dvandva with daridra at Brhaspatismrti 17.11 (cited in Smrticandrikaa, also in DhK Vol. 1 Pt 2) in a sense that probably includes orphans but is not limited to them (as you suspected originally). Ashok's comments about the nature of the joint family and adoption, at least as presented in dharma texts, make perfect sense to me and obviate the need for a distinctive term to represent the sense of orphan as a child in need of charitable protection. It is interesting, however, that anaathan is the most common modern Malayalam word for orphan. Best, Don Davis Dept of Languages & Cultures of Asia University of Wisconsin-Madison Ashok Aklujkar wrote: > anaatha can refer to anyone lacking a protector, caretaker etc.; it is > clearly wider in meaning than "orphan" and occurs with that wider meaning in > appeals to gods and goddesses. > > If a society has extended/joint family system, adoptive relationships (the > bhaa.ii-bahan way of relating to other community members) taken seriously > and, on the whole, little mobility (geographically as well as in terms of > social arrangement), would it really need a type-casting or set-denoting > term for someone who is oprhaned? Occasionally it may need to speak of a > person as maat.r-pit.r-vihiina (/virahita), but it is unlikely to feel the > need to speak of his/her condition in a generalizing or institutionalizing > way. > > ashok aklujkar > > > > > On 7/24/06 3:03 PM, "Jonathan Silk" wrote: > > >> Can anyone tell me of a classically attested Skt term for orphanage >> and/or orphan? As far as I can see, the forms cited by >> Monier-Williams in Eng-Skt Dict are not classical Skt., and I have >> been unable to locate a clear example in my perhaps insufficent >> search. (One candidate is anaatha, but I'm not sure it ever clearly >> refers to orphan). >> >> thanks so much! JAS >> From ucgadkw at UCL.AC.UK Tue Jul 25 09:05:38 2006 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Tue, 25 Jul 06 10:05:38 +0100 Subject: orphan/orphanage In-Reply-To: Message-ID: <161227078165.23782.3442345533203842671.generated@prod2.harmonylists.io> I wrote a short comment on "anaatha" in the medical context in Roots of Ayurveda, 2003 edition, p.13, where the commentator includes the term in a list of people who a doctor should not treat. This includes poor people and the anaatha, the "one who has nobody to look after their interests". D On Mon, 24 Jul 2006, Ashok Aklujkar wrote: > anaatha can refer to anyone lacking a protector, caretaker etc.; it is > clearly wider in meaning than "orphan" and occurs with that wider meaning in > appeals to gods and goddesses. > > If a society has extended/joint family system, adoptive relationships (the > bhaa.ii-bahan way of relating to other community members) taken seriously > and, on the whole, little mobility (geographically as well as in terms of > social arrangement), would it really need a type-casting or set-denoting > term for someone who is oprhaned? Occasionally it may need to speak of a > person as maat.r-pit.r-vihiina (/virahita), but it is unlikely to feel the > need to speak of his/her condition in a generalizing or institutionalizing > way. > > ashok aklujkar > > > > > On 7/24/06 3:03 PM, "Jonathan Silk" wrote: > >> Can anyone tell me of a classically attested Skt term for orphanage >> and/or orphan? As far as I can see, the forms cited by >> Monier-Williams in Eng-Skt Dict are not classical Skt., and I have >> been unable to locate a clear example in my perhaps insufficent >> search. (One candidate is anaatha, but I'm not sure it ever clearly >> refers to orphan). >> >> thanks so much! JAS > From jkirk at SPRO.NET Tue Jul 25 16:17:42 2006 From: jkirk at SPRO.NET (jkirk) Date: Tue, 25 Jul 06 10:17:42 -0600 Subject: orphan/orphanage Message-ID: <161227078177.23782.10027715012666631015.generated@prod2.harmonylists.io> Hmmmm--and where have all the "safe" stocks gone today? Joanna ============== Thus we have the constant reference to "widows and orphans" in the Old Testament, and for that matter in modern West (e.g. "widow and orphan stocks," meaning very safe ones). Allen Allen W. Thrasher, Ph.D., Senior Reference Librarian South Asia Team, Asian Division Library of Congress, Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732; fax 202-707-1724; athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. >>> aklujkar at INTERCHANGE.UBC.CA 07/25/06 10:28 AM >>> On 7/25/06 6:46 AM, "Donald R. Davis, Jr." wrote: > anaathan is the most common modern Malayalam word for orphan. Such is the situation, without the final "n," in several other modern Indian languages as well. In practical life, "anaatha" must always have had the greatest potential to be applicable to widows and parentless children. The contraction of its original wider or literal meaning to these two groups in society is, therefore, understandable. ashok aklujkar -- No virus found in this incoming message. Checked by AVG Free Edition. Version: 7.1.394 / Virus Database: 268.10.4/396 - Release Date: 7/24/2006 From athr at LOC.GOV Tue Jul 25 15:01:02 2006 From: athr at LOC.GOV (Allen W Thrasher) Date: Tue, 25 Jul 06 11:01:02 -0400 Subject: orphan/orphanage Message-ID: <161227078175.23782.1396746036571848224.generated@prod2.harmonylists.io> Thus we have the constant reference to "widows and orphans" in the Old Testament, and for that matter in modern West (e.g. "widow and orphan stocks," meaning very safe ones). Allen Allen W. Thrasher, Ph.D., Senior Reference Librarian South Asia Team, Asian Division Library of Congress, Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732; fax 202-707-1724; athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. >>> aklujkar at INTERCHANGE.UBC.CA 07/25/06 10:28 AM >>> On 7/25/06 6:46 AM, "Donald R. Davis, Jr." wrote: > anaathan is the most common modern Malayalam word for orphan. Such is the situation, without the final "n," in several other modern Indian languages as well. In practical life, "anaatha" must always have had the greatest potential to be applicable to widows and parentless children. The contraction of its original wider or literal meaning to these two groups in society is, therefore, understandable. ashok aklujkar From athr at LOC.GOV Tue Jul 25 19:30:38 2006 From: athr at LOC.GOV (Allen W Thrasher) Date: Tue, 25 Jul 06 15:30:38 -0400 Subject: orphan/orphanage Message-ID: <161227078179.23782.16752569272029516746.generated@prod2.harmonylists.io> Where trolly stocks (see This Side of Paradise) went in the '20s, and railroad stocks in succeeding generations. Allen >>> jkirk at SPRO.NET 07/25/06 12:17 PM >>> Hmmmm--and where have all the "safe" stocks gone today? Joanna ============== Thus we have the constant reference to "widows and orphans" in the Old Testament, and for that matter in modern West (e.g. "widow and orphan stocks," meaning very safe ones). Allen Allen W. Thrasher, Ph.D., Senior Reference Librarian South Asia Team, Asian Division Library of Congress, Jefferson Building 150 101 Independence Ave., S.E. Washington, DC 20540-4810 tel. 202-707-3732; fax 202-707-1724; athr at loc.gov The opinions expressed do not necessarily reflect those of the Library of Congress. >>> aklujkar at INTERCHANGE.UBC.CA 07/25/06 10:28 AM >>> On 7/25/06 6:46 AM, "Donald R. Davis, Jr." wrote: > anaathan is the most common modern Malayalam word for orphan. Such is the situation, without the final "n," in several other modern Indian languages as well. In practical life, "anaatha" must always have had the greatest potential to be applicable to widows and parentless children. The contraction of its original wider or literal meaning to these two groups in society is, therefore, understandable. ashok aklujkar -- No virus found in this incoming message. Checked by AVG Free Edition. Version: 7.1.394 / Virus Database: 268.10.4/396 - Release Date: 7/24/2006 From aklujkar at INTERCHANGE.UBC.CA Wed Jul 26 00:42:33 2006 From: aklujkar at INTERCHANGE.UBC.CA (Ashok Aklujkar) Date: Tue, 25 Jul 06 17:42:33 -0700 Subject: orphan/orphanage In-Reply-To: <008301c6b044$4db9e150$7b467057@zen> Message-ID: <161227078185.23782.14559924888270086337.generated@prod2.harmonylists.io> On 7/25/06 4:44 PM, "Stephen Hodge" wrote: >there is also an attested (DhN) Pali term "nimmaatapitika" for > 'orphan'. Thanks for mentioning this occurrence. The corresponding Skt would be nirmaat.rpit.rka, a bahu-vriihi, which would not be different in its meaning from maat.r-pit.r-vihiina/-virahita, a tat-puru.sa, I mentioned. ashok aklujkar From s.hodge at PADMACHOLING.PLUS.COM Tue Jul 25 23:44:43 2006 From: s.hodge at PADMACHOLING.PLUS.COM (Stephen Hodge) Date: Wed, 26 Jul 06 00:44:43 +0100 Subject: orphan/orphanage Message-ID: <161227078181.23782.11203963407488024492.generated@prod2.harmonylists.io> Dear Jonathan, If it helps, there is also an attested (DhN) Pali term "nimmaatapitika" for 'orphan'. Best wishes, Stephen Hodge From selwyn at NTLWORLD.COM Wed Jul 26 06:48:14 2006 From: selwyn at NTLWORLD.COM (L.S. Cousins) Date: Wed, 26 Jul 06 07:48:14 +0100 Subject: orphan/orphanage In-Reply-To: <008301c6b044$4db9e150$7b467057@zen> Message-ID: <161227078187.23782.7275074104652107241.generated@prod2.harmonylists.io> As far as I know, the two occurrences at Dhp-a II 72 are unique (VRI has: nimaataapitika-). We should note that the actual example of a ni(m)maataapitika- the searcher finds is a paccekabuddha. A cow is previously rejected as being sasaamikaa and a man as samaataapitiko. Lance Cousins >If it helps, there is also an attested (DhN) Pali term >"nimmaatapitika" for 'orphan'. From mccomas.taylor at ANU.EDU.AU Wed Jul 26 00:30:32 2006 From: mccomas.taylor at ANU.EDU.AU (McComas Taylor) Date: Wed, 26 Jul 06 10:30:32 +1000 Subject: Sanskrit Job at Cornell Message-ID: <161227078183.23782.6481625994183139444.generated@prod2.harmonylists.io> priyANi mitrANi It was a pleasure to catch up with so many of you in Edinburgh again. A colleague drew this position to my attention: http://www.h-net.org/jobs/display_job.php?jobID=31247 Yours McComas -- =============================== Dr McComas Taylor Centre for Asian Societies and Histories Faculty of Asian Studies The Australian National University ACTON ACT 0200 Tel: +61 2 6125 3179 Fax: +61 2 6125 8326 Email: mccomas.taylor at anu.edu.au Location: Room E4.26 Baldessin Precinct Building From harshadehejia at HOTMAIL.COM Sat Jul 29 12:18:28 2006 From: harshadehejia at HOTMAIL.COM (Harsha Dehejia) Date: Sat, 29 Jul 06 12:18:28 +0000 Subject: Love Pavillions Message-ID: <161227078189.23782.5891402074208801065.generated@prod2.harmonylists.io> Friends: Has anyone worked on the Pranay Mandapas (Love Pavillions) in Indian secular architecture? Is there a Central Asian connection with this? Regards. Harsha V. Dehejia From ucgadkw at UCL.AC.UK Sat Jul 29 13:27:57 2006 From: ucgadkw at UCL.AC.UK (Dominik Wujastyk) Date: Sat, 29 Jul 06 14:27:57 +0100 Subject: Love Pavillions In-Reply-To: Message-ID: <161227078191.23782.12265200530572454570.generated@prod2.harmonylists.io> I don't know, but one place I would think of looking is booktitle = {Love in {South Asia}: A Cultural History}, editor = {Francesca Orsini}, series = {University Of Cambridge Oriental Publications}, volume = 62, publisher = cup, address = {Cambridge}, issn = {0068-6891}, isbn = 0521856787, year = 2006, Best, Dominik On Sat, 29 Jul 2006, Harsha Dehejia wrote: > Friends: > > Has anyone worked on the Pranay Mandapas (Love Pavillions) in Indian > secular architecture? > > Is there a Central Asian connection with this? > > Regards. > > Harsha V. Dehejia >