From athr at LOC.GOV Wed Dec 1 00:34:51 2010 From: athr at LOC.GOV (Thrasher, Allen) Date: Tue, 30 Nov 10 19:34:51 -0500 Subject: Are diacritics NOW irrelevant ? (Re: [INDOLOGY] the koti In-Reply-To: Message-ID: <161227090942.23782.13675459871994570732.generated@prod2.harmonylists.io> "I very much like Chrisomalis' opening criticism aimed at those who praise our current internationalized counting system as being in some sense a pinnacle of achievement. Chrisomalis argues that it is possible to imagine other counting systems that would serve us just as well, if not better." Maybe it is not directly relevant to Indology, but there is a marvellous little book "New numbers; how acceptance of a duodecimal (12) base would simplify mathematics," by F. Emerson Andrews. (New York, 1935, unrevised 2nd ed. 1944), which as I remember from reading it long ago gives a pretty good argument. Inter alia it points out the conveniences of 12's having 4 factors besides 1 and itself, instead of 10's mere 2 factors. I see just now there is an interesting article "Duodecimal," which I have not yet read carefully, that discusses this, cites Andrews' book, and has links to societies favoring a reform. Alas, it's rather late in the day. Allen Allen W. Thrasher, Ph.D. Senior Reference Librarian and Team Coordinator South Asia Team Asian Division Library of Congress Washington, DC 20540-4810 USA tel. 202-707-3732 fax 202-707-1724 The opinions expressed do not necessarily reflect those of the Library of Congress. From athr at LOC.GOV Wed Dec 1 00:52:26 2010 From: athr at LOC.GOV (Thrasher, Allen) Date: Tue, 30 Nov 10 19:52:26 -0500 Subject: Are diacritics NOW irrelevant ? (Re: [INDOLOGY] the koti In-Reply-To: Message-ID: <161227090945.23782.14771687325022747354.generated@prod2.harmonylists.io> Apologies for some omissions in this posting, which I now repost. - AT "I very much like Chrisomalis' opening criticism aimed at those who praise our current internationalized counting system as being in some sense a pinnacle of achievement. Chrisomalis argues that it is possible to imagine other counting systems that would serve us just as well, if not better." Maybe it is not directly relevant to Indology, but there is a marvellous little book "New numbers; how acceptance of a duodecimal (12) base would simplify mathematics," by F. Emerson Andrews. (New York, 1935, unrevised 2nd ed. 1944), which as I remember from reading it long ago gives a pretty good argument. Inter alia it points out the conveniences of 12's having 4 factors besides 1 and itself, instead of 10's mere 2 factors. I see just now there is an interesting Wikpedia article "Duodecimal," which I have not yet read carefully, that discusses this, cites Andrews' book, and has links to societies favoring a reform. Alas, it's rather late in the day for the change. Allen Allen W. Thrasher, Ph.D. Senior Reference Librarian and Team Coordinator South Asia Team Asian Division Library of Congress Washington, DC 20540-4810 USA tel. 202-707-3732 fax 202-707-1724 The opinions expressed do not necessarily reflect those of the Library of Congress. From athr at LOC.GOV Wed Dec 1 01:41:10 2010 From: athr at LOC.GOV (Thrasher, Allen) Date: Tue, 30 Nov 10 20:41:10 -0500 Subject: studies of technicalities of printing Skt. in pothi form? Message-ID: <161227090947.23782.3670937382864217893.generated@prod2.harmonylists.io> Today I was collating two Laksmivenkatesvara-Srivenkatesvara Press versions of Puranas prior to the Library of Congress digitizing the entire books because an illustration from each was in our exhibit of several years ago, posted online, "World Treasures of the Library of Congress: Beginnings," < http://www.loc.gov/exhibits/world/ >. To the extent possible we are digitizing all the works displayed in this exhibit in their entirety. The books had never been bound but instead were in old U.S. Government Printing Office slipcases (the GPO used to do the binding for LOC). They were issued in pothi format (vertical dimension of the page shorter than horizontal). In the majority of cases two successive folios were still a single sheet, but in some cases two successive folios had clearly been cut apart on the horizontal fold by hand, because the cut was quite roughly done. In other cases it appeared that the trimming of the original large sheet that went in the press had left some folios separated without the reader having had to cut them. Also, in a few cases several 2-folio sheets were still attached at the top left, the connection being so small that it was easy and safe to detach them with the fingers rather than with a paper knife. It did not happen that there was connection on the whole of a side either left or right that had to be slit apart to leave the folios readable. It appeared that perhaps sections had been read at some time, but in neither case had anyone read through the book. I would usually presume that these were bought new from the press by Horace Poleman around 1940, but I did not think to check the acquisition date, which back then would have been written in pencil on the book. If they were bought new they would have been consulted here in Washington. The only annotation aside from those left by the catalogers was, strangely, a horizontal slash through the bottom of a single daNDa at the end a half-verse, made with a broad tipped pen and so decided that it indented and very slightly tore the paper. I could not see any reason for it. Stupidly, I did not make a note of which folio it was on. Very odd. I mention all this solely because I wonder if anyone has studied the technical problems and practices of printing in the traditional South Asian horizontal format, especially if it is not contemplated that the sheets will be bound at all. How were the successive pages and folios placed so that they may be printed onto a large sheet that is to be then folded and trimmed? Did printing in the horizontal format require a different size of initial sheet than for the vertical format and/or binding as a codex? This has been studied exhaustively for Western printing, of course, but is there anything for colonial India? I have not yet consulted "The History of printing and publishing in India" by B. S. Kesavan et al., but as I recall they don't discuss this. Pardon me for not using the technical terminology, not knowing it. I am separately posting this on the CONSALD list for my fellow librarians. Allen Allen W. Thrasher, Ph.D. Senior Reference Librarian and Team Coordinator South Asia Team Asian Division Library of Congress Washington, DC 20540-4810 USA tel. 202-707-3732 fax 202-707-1724 The opinions expressed do not necessarily reflect those of the Library of Congress. From mkapstei at UCHICAGO.EDU Wed Dec 1 10:01:05 2010 From: mkapstei at UCHICAGO.EDU (mkapstei at UCHICAGO.EDU) Date: Wed, 01 Dec 10 04:01:05 -0600 Subject: 2010 Pondicherry publications 5 In-Reply-To: Message-ID: <161227090960.23782.4939710559334375628.generated@prod2.harmonylists.io> Thank you for the updates, Dominic, Can you perhaps send out a reminder about how these books may be ordered? Are they in stock at the EFEO in Paris? best, Matthew Matthew T. Kapstein Numata Visiting Professor of Buddhist Studies The University of Chicago Divinity School Directeur d'?tudes Ecole Pratique des Hautes Etudes, Paris From mkapstei at UCHICAGO.EDU Wed Dec 1 10:16:49 2010 From: mkapstei at UCHICAGO.EDU (mkapstei at UCHICAGO.EDU) Date: Wed, 01 Dec 10 04:16:49 -0600 Subject: prayojanaabhidheya In-Reply-To: <090E80D5-46DE-486E-B16C-3D4EFE1BA32F@gmail.com> Message-ID: <161227090962.23782.14152674801061645926.generated@prod2.harmonylists.io> Dear colleagues, Thanks to those who responded to my query. You very well confirmed my hunch that the issue has not been very much treated so far: just the article by Funayama and some in the Zaastraarambha vol. ed. by Walter Slaje. To these I may add that there is one article discussing the matter in respect to its treatment by the 16th c. Tibetan figure Padma dkar-po: M. Broido, "Notes on dgos 'brel" in Bulletin of the Tibet Society 1983. So not a lot, to date, on a topic that's almost ubiquitous in the Sanskrit and Tibetan zaastric literature (and no doubt Pali as well, though I've not yet verified this). Matthew T. Kapstein Numata Visiting Professor of Buddhist Studies The University of Chicago Divinity School Directeur d'?tudes Ecole Pratique des Hautes Etudes, Paris From dominic.goodall at GMAIL.COM Wed Dec 1 04:20:11 2010 From: dominic.goodall at GMAIL.COM (Dominic Goodall) Date: Wed, 01 Dec 10 09:50:11 +0530 Subject: 2010 Pondicherry publications 2 In-Reply-To: <1D525027B29706438707F336D75A279F152AE74697@LCXCLMB03.LCDS.LOC.GOV> Message-ID: <161227090949.23782.5963601739116282355.generated@prod2.harmonylists.io> Jean-Luc Chevillard has announced one of our publications earlier this year (Pondicherry Inscriptions, volume 2), but our other recent publications haven't yet been signalled on this list. > La geste de Rama : po?me ? double sens de Sandhy?karanandin (Introduction, texte, traduction, analyses) Sylvain Brocquet, Collection Indologie n?110, IFP/EFEO, 2010, vii, 523 p. Language: French. 1000 Rs (43 ?) ISBN (IFP): 978-81-8470-174-6. ISBN (EFEO): 978-2-85539-676-7. The R?macaritam by Sandhy?karanandin, a narrative poem of 215 stanzas (of which 215 survive), is a perfect example of poetry with two meanings: by constant use of ?le?a, it contrives to summarize the plot of the R?m?ya?a and to relate the recovery of Eastern Bengal, during the eleventh century AD, by R?map?la, a ruler of the P?la dynasty. The last chapter extends beyond the martial story and deals with the succession of the epic hero and of the historical king. Some thirty stanzas add a third meaning, of theological character, to the two main ones. This book provides the transliterated Sanskrit text (the transliteration is duplicated to reveal the different morphological analyses), a separate translation of each meaning, and a close analysis of polysemous sequences. An introduction sheds light on the literary and historical context on the one hand, on the linguistic and rhetorical devices which generate polysemy on the other hand. The book is complemented with several appendices containing: another famous literary example of double entendre, a list of known inscriptions issued by the rulers who are referred to in the poem, and the text and the translation of one of the main epigraphs. Two indices record all the polysemous words and all those of historical or geographical purport. Keywords: Bengal, double meaning, court poetry, epic About the author: Sylvain Brocquet Sylvain Brocquet studied Classical languages and Indology. In 1992-1994, a scholarship at the French Institute of Pondicherry enabled him to publish a Ph.D. thesis, the title of which is The Sanskrit Inscriptions of the Pallavas : Poetry, Ritual, Ideology (Lille, Presses du Septentrion, 1997). He is currently professor in Comparative Linguistics of Ancient Languages at the Universit? de Provence. He writes about Sanskrit Inscriptions of India, Sanskrit Poetics and Court Poetry. He has also produced translations of literary works into French (theatre, tales), and is involved in several research projects (Bengal and South-Indian Epigraphy), with various institutions: Maison de l?Orient (Lyon), French Institute of Pondicherry, French School of Asian Studies. From dominic.goodall at GMAIL.COM Wed Dec 1 04:21:09 2010 From: dominic.goodall at GMAIL.COM (Dominic Goodall) Date: Wed, 01 Dec 10 09:51:09 +0530 Subject: 2010 Pondicherry publications 3 Message-ID: <161227090952.23782.8309961648632634622.generated@prod2.harmonylists.io> Le cr?ne et le glaive. Repr?sentations de Bhairava en Inde du Sud (VIIIe-XIIIe si?cles). Karine Ladrech, Collection Indologie n?112, IFP/EFEO, 2010, 467 p.+ CD-ROM. Language: French. 1000 Rs (43 ?) ISBN (IFP): 978-81-8470-178-4 ISBN (EFEO): 978-285539-102-1. The present work is devoted to Bhairava, a fierce form of the Hindu god Siva, and focusses on the ways in which he is represented in South Indian sculpture from the 8th to the 13th century AD. This complex and ubiquitous figure, transgressive and yet at the same time a source of salvation, was accorded an exceptional importance in the religion and art of medieval India. This study brings to the fore his so far underestimated popularity in South India. Bhairava?s exceptionally rich and varied iconography has been examined in the light of both mythological literature (mainly the Pur??as) and normative treatises (?ilpa??stra, ?gama/tantra, collections of dhy?na?lokas, etc.). In the course of the book, the author attempts to unveil what this deity meant for those who sculpted, contemplated and worshipped his carved representations. Keywords: Bhairava, K?etrap?la, Siva, iconography, South India About the author: Karine Ladrech teaches History of Indian art at the Sorbonne University (Paris IV). Lecturer, member of CREOPS (Centre for Research on the Far East, Paris Sorbonne University), and associated researcher in the ?Iranian and Indian worlds? research group (UMR 7528), she focusses her attention on medieval South-Indian art, fierce deities, Saiva iconography and religious history. A former scholarship-holder both of the IFP and of the EFEO, she has edited two CD-ROMs in the series ?Collection Indologie? (Bhairavasahasrapratim?vali? and Darasuram). From dominic.goodall at GMAIL.COM Wed Dec 1 04:26:39 2010 From: dominic.goodall at GMAIL.COM (Dominic Goodall) Date: Wed, 01 Dec 10 09:56:39 +0530 Subject: 2010 Pondicherry publications 4 Message-ID: <161227090954.23782.6686041189318605159.generated@prod2.harmonylists.io> S?k?m?gama Volume I Chapters 1 to 13 Critical edition S. Sambandha?iv?c?rya and T. Ganesan, Collection Indologie n?114, IFP/EFEO, 2010, xlix, 203 p. Language: Sanskrit. 650 Rs (28 ?). ISBN(IFP) : 978-81-8470-181-4. ISBN (EFEO): 978-285539-105-2. The S?k?m?gama is a hitherto unpublished and important ?aiv?gama dealing with many Saiva rituals as they are performed in temples. It is held to be one of the twenty-eight fundamental scriptures of the ?aivasiddh?nta. The present volume furnishes a critical edition of the first thirteen chapters, out of a total of about a hundred. The edition is based on the collation of eight paper manuscripts and is prefaced by an introduction (both in English and in Sanskrit) that gives a detailed summary of the edited text. The reader will find here treatment of many rites, such as the pu?y?havacana (a rite rarely described at length in other scriptures), the preparation of the pa?cagavya, rites for the worship of Siva in temples, the fire worship, and finally a very detailed description of the grand temple festival. Keywords: ?aiva, ?aivasiddh?nta, ?gama, ritual About the editors: S. Sambandha?iv?c?rya has been working in the French Institute of Pondicherry since 1969 in the project of critically editing the ?aiv?gama-s. Coming from a family of temple priests, well versed in the domain of temple rituals and with a long experience in reading various ancient scripts he has rendered great help in the first critical editions of ?gama-s such as the Mata?gap?rame?vara, S?rdhatri?atik?lottara, Rauravottara, Ajita and D?pt?gama. T. Ganesan has been working as a Senior Researcher in the French Institute of Pondicherry since 1985. His current research project A Comprehensive History of ?aivasiddh?nta in Tamilnadu involves the work of surveying the contents of the entire gamut of ?aivasiddh?nta literature (Sanskrit and Tamil). The first critical edition of the ancient ?aiva text, Varu?apaddhati along with the unpublished commentary of Nigamaj??na II is one of his main research publications concerning the ?aiva ritual system. From dominic.goodall at GMAIL.COM Wed Dec 1 04:26:47 2010 From: dominic.goodall at GMAIL.COM (Dominic Goodall) Date: Wed, 01 Dec 10 09:56:47 +0530 Subject: 2010 Pondicherry publications 5 Message-ID: <161227090957.23782.5678491664268658201.generated@prod2.harmonylists.io> And finally: La cr?ation d?une iconographie siva?te narrative Incarnations du dieu dans les temples pallava construits Val?rie Gillet, Collection Indologie n?113, IFP/EFEO, 2010, 402 p. 250 ill. Language: French. 1500 Rs (65 ?). ISBN (IFP): 978-81-8470-180-7. ISBN (EFEO): 978-285539-104-5. At the end of the 7th century, the Pallava dynasty began to construct the first temples built entirely of stone in the Tamil-speaking South. For the most part these were dedicated to Siva and their walls are thus adorned with representations of him in various embodiments, some benign, some fierce and sanguinary, others victorious and regal. A lengthy introduction presents the historical and religious contexts in which this imagery was conceived and flourished. Each chapter of the book is then devoted to one of the principal forms of Siva, and the concluding chapter attempts to outline the iconographical program of a Saiva sanctuary in the Pallava period. Because narrative Saiva art was not widely developed by this time, the illustration of many deeds of Siva had still to be invented. It is therefore the creation of an iconography that we see in Pallava monuments, an iconography inspired both by pan-Indian mythology and by local traditions, borrowing at the same time elements from various religious movements. If some Pallava representations both appear and disappear with the dynasty, most of them were long to exert influence on subsequent South Indian sculptural art. Thus narrative Pallava sculpture appears to stand at the point of origin of a long and now deeply rooted tradition. Keywords: Siva, iconography, Pallava, embodiment of god About the author: Val?rie Gillet was appointed at the EFEO in 2007 and is working in the Pondicherry Centre, where she studies the pre-tenth-century iconography and epigraphy of the Pallava and P???ya dynasties, who ruled in the Tamil-speaking South. From lmfosse at GETMAIL.NO Wed Dec 1 12:26:49 2010 From: lmfosse at GETMAIL.NO (Lars Martin Fosse) Date: Wed, 01 Dec 10 13:26:49 +0100 Subject: FW: Seeking reviewers Message-ID: <161227090964.23782.3965811618318603364.generated@prod2.harmonylists.io> Dear members of the list, I pass on a message to you from Ruth Schmidt seeking reviewers. Pls see below. Best regards, Lars Martin Fosse From: Dr.art. Lars Martin Fosse Haugerudvn. 76, Leil. 114, 0674 Oslo - Norway Phone: +47 22 32 12 19 Fax: +47 850 21 250 Mobile phone: +47 90 91 91 45 E-mail: lmfosse at getmail.no -----Original Message----- From: r.l.schmidt at ikos.uio.no [mailto:r.l.schmidt at ikos.uio.no] Sent: Wednesday, December 01, 2010 12:02 PM To: lmfosse at getmail.no Subject: Seeking reviewers Hi, Please post the following on the Indology list. Thanks. Ruth ************ Can anyone recommend reviewers for the following works? 1. Mahadeva Vedantin. Mimamsanyasamgraha. A Compendium on the Principles of Mimamsa. Edited and translated by James Benson. Ethno-Indology 5. Harrassowitz. 2. Kasyapiyakrsisukti. A Sanskrit Work on Agriculture. Edited with an introductory study by Gyula Wojtilla. Beitr?ge zur Kenntnis s?dasiatischer Sprachen und Literaturen 21. Harrassowitz. 3. Karin Steiner und Heidrun Br?ckner (Hg.), Indisches Theater: Text, Theorie, Praxis. Drama und Theater in S?dasien 8. Harrassowitz. 4. Anna Aurelia Esposito, Dutavakya. Die Worte des Boten. Ein Einakter aus den "Trivandrum-Dramen". Kritische Edition mit Anmerkungen und kommentierter ?bersetzung. Drama und Theater in S?dasien 10. Harrassowitz. Thank you, Ruth Schmidt Editor, Acta Orientalia r.l.schmidt at ikos.uio.no From wujastyk at GMAIL.COM Wed Dec 1 14:31:21 2010 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Wed, 01 Dec 10 15:31:21 +0100 Subject: Are diacritics NOW irrelevant ? (Re: [INDOLOGY] the koti In-Reply-To: <1D525027B29706438707F336D75A279F152AE74695@LCXCLMB03.LCDS.LOC.GOV> Message-ID: <161227090967.23782.7564487388904096134.generated@prod2.harmonylists.io> I have personal experience of living and thinking in a duodecimal system, since I grew up largely in Sterling currency areas before decimalization, when there were 12 pence in a shilling and 240 pence in a pound, and so on. Most of my early school maths examples were about ?sd., i.e., pounds, shillings, and pence, and hence duodecimal maths (expressed in decimal base counting :-( ). Having a shilling (which was actually worth quite a lot) that you could divide in whole-number halves, quarters or thirds was a great daily convenience. So were the lush possibilities offered by 240 pence. A glance at this tableshows how much more convenient the 12 base was, especially for small-denomination coins. D PS Some old ruminations of mine on related topics of zero and counting systems are here and here . On 1 December 2010 01:34, Thrasher, Allen wrote: > "I very much like Chrisomalis' opening criticism aimed at those who praise > our current internationalized counting system as being in some sense a > pinnacle of achievement. Chrisomalis argues that it is possible to imagine > other counting systems that would serve us just as well, if not better." > > Maybe it is not directly relevant to Indology, but there is a marvellous > little book "New numbers; how acceptance of a duodecimal (12) base would > simplify mathematics," by F. Emerson Andrews. (New York, 1935, unrevised 2nd > ed. 1944), which as I remember from reading it long ago gives a pretty good > argument. Inter alia it points out the conveniences of 12's having 4 > factors besides 1 and itself, instead of 10's mere 2 factors. I see just now > there is an interesting article "Duodecimal," which I have not yet read > carefully, that discusses this, cites Andrews' book, and has links to > societies favoring a reform. Alas, it's rather late in the day. > > Allen > > > Allen W. Thrasher, Ph.D. > Senior Reference Librarian and Team Coordinator > South Asia Team > Asian Division > Library of Congress > Washington, DC 20540-4810 > USA > tel. 202-707-3732 > fax 202-707-1724 > The opinions expressed do not necessarily reflect those of the Library of > Congress. > > > > From dominic.goodall at GMAIL.COM Thu Dec 2 11:30:24 2010 From: dominic.goodall at GMAIL.COM (Dominic Goodall) Date: Thu, 02 Dec 10 17:00:24 +0530 Subject: 2010 Pondicherry publications 5 In-Reply-To: <20101201040105.AFG78988@mstore02.uchicago.edu> Message-ID: <161227090969.23782.5811974141310040477.generated@prod2.harmonylists.io> Dear Matthew, Thanks for asking this question about how to get the books. Sorry that it took a moment to put together a reply. For those in Europe, our main office in Paris has most of our publications in stock. So one can send orders and payments directly to that office at the following address: Ecole fran?aise d?Extr?me-Orient Diffusion 22, avenue du Pr?sident Wilson 75116 Paris e-mail: efeo-diffusion at efeo.net Another option is to go through us, in India. Orders can be sent by e-mail to Mme Shanty Rayapoull? (shanti at efeo-pondicherry.org). On receipt of your order, a proforma invoice, including packing and postal charges will be sent to you by e-mail (or by post if required).The payment will have to be carried out on the basis of the proforma. The ordered documents will be sent on receipt of the payment. 10% discount is offered to all. For those ordering from outside India, Euro rates will be applicable. The mode of transport (air-mail or sea-mail) must be specified in the order. Airmail delivery time: 15-30 days; Surface mail delivery time: 2 to 4 months. The modalities for payment from outside India are as follows: Payments have to be carried out in advance. 1) The bank details of the EFEO Paris will be supplied on request (preferably by wire transfer) 2) By cheque in euros in the name of Ecole fran?aise d?Extr?me-Orient and sent to our Head office in Paris or by visa card (we will need your visa card details) 3) By Western Union in favour of the librarian, Pondicherry Centre of the EFEO Orders can also be placed at the French Institute of Pondichery by e-mail to library at ifpindia.org Dominic Goodall Pondicherry Centre of the EFEO www.efeo.fr On 01-Dec-2010, at 3:31 PM, wrote: > > Thank you for the updates, Dominic, > > Can you perhaps send out a reminder about how > these books may be ordered? Are they in stock at > the EFEO in Paris? > > best, > Matthew > > Matthew T. Kapstein > Numata Visiting Professor of Buddhist Studies > The University of Chicago Divinity School > Directeur d'?tudes > Ecole Pratique des Hautes Etudes, Paris From lyne.bansat-boudon at EPHE.SORBONNE.FR Fri Dec 3 14:20:37 2010 From: lyne.bansat-boudon at EPHE.SORBONNE.FR (Lyne BANSAT-BOUDON) Date: Fri, 03 Dec 10 15:20:37 +0100 Subject: test Message-ID: <161227090972.23782.16922869117280009522.generated@prod2.harmonylists.io> sorry, daer coleagues:I am bound to try a test! LBB From wujastyk at GMAIL.COM Fri Dec 3 14:35:36 2010 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Fri, 03 Dec 10 15:35:36 +0100 Subject: Fwd: India Work Guide... In-Reply-To: <4CF8C573.8070102@knowledge-must.com> Message-ID: <161227090974.23782.9150398878988572368.generated@prod2.harmonylists.io> ---------- Forwarded message ---------- From: Daniel Ratheiser Date: 3 December 2010 11:24 Subject: India Work Guide... To: Dominik Wujastyk Dear Dominik, I would like to inform you about the publication of our latest guide book ?Work in India - A Guide by Knowledge Must?, which is available for free download from our website at www.knowledge-must.com/guidebooks. Again, we publish it under a Creative Commons license, so that everybody can use and share it for free. We are always eager to improve upon our work, so any feedback from your side will be highly appreciated. In case you have any further questions, I am always happy to answer them. Please do share the guide with others in your network. Many thanks and best regards, Daniel -- ############################################ Daniel Ratheiser, Managing Director Knowledge Must New Delhi, India Phone/Fax: +91-(0)11-41752064 Mobile: +91-(0)99-10733957 Email: daniel.ratheiser at knowledge-must.com Website: www.knowledge-must.com ########################################### From garzilli at ASIATICA.ORG Fri Dec 3 16:13:24 2010 From: garzilli at ASIATICA.ORG (Enrica Garzilli) Date: Fri, 03 Dec 10 17:13:24 +0100 Subject: JSAWS 12/1 Message-ID: <161227090977.23782.5558356340285611671.generated@prod2.harmonylists.io> Dear Friends and Colleagues, I am very happy to celebrate the 15th year of IJTS and JSAWS publications with the new issue of the Journal of South Asia Women Studies, vol. 12, no. 1, focusing on Human Rights. In this issue http://asiatica.org/news/2010/12/03/journal-of-south-asia-women-studies-vol-12-no-1/: * Note from the Editor: "Pakistan, Burma, India, and Human Rights" * Paper: "Afghanistan, Issues at stake and Viable Solutions: An Interview with H.R.H. Princess India of Afghanistan", by Enrica Garzilli * Paper: "An Islamic Feminist: Asiya Andrabi and the Dukhtaran-e-Millat of Kashmir", by Francesca Marino * Paper: "Victims or Agents? An Issue of Identity Amongst Indian Migrant Women in Australia", by Loshini Naidoo Please note that the Note from the Editor and the interview with H.R.H. Princess India of Afghanistan are freely available. TOC In this issue you can read the paper Victims or Agents? An Issue of Identity Amongst Indian Migrant Women in Australia, by Loshini Naidoo (University of Western Sydney, Australia), and two paper interviews. The paper by Prof. Naidoo attempts to provide an understanding of the challenges that migrant woman, particularly women from the Indian sub-continent, face in cultural identity construction. The interview paper is titled "An Islamic Feminist: Asya Andrabi and the Dukhtaraan-e-Millat in Kashmir by Francesca Marino (journalist, Director of Stringer Asia). It is based on an interview with Asya Andrabi, the founder and elusive leader of the militant female Islam group Dukhtaraan-e-Millat in Indian Kashmir. The paper "Afghanistan, Issues at stake and Viable Solutions: An Interview with H.R.H. Princess India of Afghanistan" was written by myself. It is based on an interview with H.R.H. Princess India of Afghanistan, the honorary Cultural Ambassador of Afghanistan to Europe, approved in 2006 by President Hamid Karzai, and one of the founder members of Mahmud Tarzi Cultural Foundation (MTCF). It was made in January 2010. The paper mostly deals with human rights issues and viable solutions for Afghanistan. It anticipates some of the alleged misconduct of US soldiers revealed over seven months later by Wikileaks. Enjoy! ********************** Dr. Enrica Garzilli Editor-in-Chief, JSAWS http://asiatica.org ********************** From jkirk at SPRO.NET Sun Dec 5 17:35:16 2010 From: jkirk at SPRO.NET (JKirkpatrick) Date: Sun, 05 Dec 10 10:35:16 -0700 Subject: A lighter touch Message-ID: <161227090979.23782.2124374830204117945.generated@prod2.harmonylists.io> Alerted on another list by Vasudha Naryanan (U. Florida), for a little touch of hilarity before the holidays--Mozzarellasura-linguini stotram by KrishAshok. Lyrics here too. http://soundcloud.com/krishashok/mozzarellasura-linguini-stotram And for the 'Twelve days of Christmas' lovers, here's a new Indian version: http://www.youtube.com/watch?v=owK5tHjL0aE &feature=related Meanwhile, rofl with best wishes, Joanna K. From witzel at FAS.HARVARD.EDU Mon Dec 6 02:29:57 2010 From: witzel at FAS.HARVARD.EDU (Michael Witzel) Date: Sun, 05 Dec 10 21:29:57 -0500 Subject: None Message-ID: <161227090981.23782.4586056958913288338.generated@prod2.harmonylists.io> Dear List Members, we are happy to announce yet another issue of the Electronic Journal of Vedic Studies. This important paper presents evidence for some of the earliest post- Indus Indian art, exported to and copied in Central Asia from the mid-1st millennium BCE onward. The art motives are traced back to Indian tales as well. ---------------------------------------------------- EJVS Vol.17, Issue 3, Dec.5, 2010: Yaroslav Vassilkov Pre-Mauryan ?Rattle-Mirrors? with Artistic Designs from Scythian Burial Mounds of the Altai Region in the Light of Sanskrit Sources --------------------------------------- The paper is available at: as quick download (compresssed pdf, 13 MB) and as slower download (71 MB). Best wishes, M. Witzel ============ Michael Witzel witzel at fas.harvard.edu Dept. of Sanskrit & Indian Studies, Harvard University 1 Bow Street, Cambridge MA 02138, USA phone: 1- 617 - 495 3295, 496 8570, fax 617 - 496 8571; my direct line: 617- 496 2990 From hhhock at ILLINOIS.EDU Mon Dec 6 16:04:23 2010 From: hhhock at ILLINOIS.EDU (Hans Henrich Hock) Date: Mon, 06 Dec 10 10:04:23 -0600 Subject: new EJVS issue 17-2: Vajracharya on Unicorns In-Reply-To: Message-ID: <161227090986.23782.17186155650969729267.generated@prod2.harmonylists.io> The problem is even deeper: None of the passages that Vajracharya cites establish that there was a belief in a one-horned gazelle; the only thing that can be established is that the sage ??ya???ga had just one horn. In fact, if one wanted to speculate, this could be attributed to the fact that only one of his parents was a gazelle, the other one was human. Hans Henrich Hock On 6 Dec 2010, at 09:26, Alexandra Vandergeer wrote: > Perhaps I am a bad reader, but to me it is as if the author of > Unicorns in Ancient India truly believes there existed once in the > wild an artiodactyl animal with one horn only in South Asia. Since > there is not the slightest hint whatsoever in the whole article as > to the taxonomy of this enigmatic creature, it is unclear whether > the author presents his personal opinion or that of the Vedic > Indians (who might perhaps have believed indeed in such a ruminant). > > The only single-horned artiodactyl ungulates I am aware of roamed > northern America during the Mio-Pliocene, such as Synthetoceras and > family and the dromomerycids. > > Alexandra van der Geer > > ________________________________ > > From: Indology on behalf of Michael Witzel > Sent: Sun 28-11-2010 5:44 > To: INDOLOGY at liverpool.ac.uk > Subject: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns > > > > Dear List Members, > > we are happy to announce a new issue of the Electronic Journal of > Vedic Studies: > > Vol.17 Issue 2, Nov. 29, 2010: > > > Gautama V. Vajracharya > > Unicorns in Ancient India and Vedic Ritual > > > It is available at: > as quick download (compresssed pdf 1 MB) and as slower download (11 > MB pdf). > > > Issue 3 (Y. Vassilkov on Siberian rattle-mirrors with early Indian > motifs) to follow shortly. > > > Best, > MW > > > ============ > Michael Witzel > witzel at fas.harvard.edu > > > Dept. of Sanskrit & Indian Studies, Harvard University > 1 Bow Street, > Cambridge MA 02138, USA > > phone: 1- 617 - 495 3295, 496 8570, fax 617 - 496 8571; > my direct line: 617- 496 2990 From jkirk at SPRO.NET Mon Dec 6 20:09:18 2010 From: jkirk at SPRO.NET (JKirkpatrick) Date: Mon, 06 Dec 10 13:09:18 -0700 Subject: Pre-Mauryan "Rattle-Mirrors..." by Ya roslav V. Vassilkov In-Reply-To: <4835F3BC-ED63-47E8-AA37-C27F9E165281@fas.harvard.edu> Message-ID: <161227090988.23782.15619284163707706891.generated@prod2.harmonylists.io> What a brilliant and enjoyable reading of the designs on these various white bronze mirrors. If I may, I'd like to offer a few minor thoughts on the material, as follows: Re: the Rogozikha mirror, the elephant's dots: "The same treatise, ML, mentions that the cakravartin's (the emperor's) elephant should have its face and trunk covered with small spots, or dots (bindu; MLII.7). Moreover, pictures of a white royal elephant with black dots on its head and trunk can be found in Jaina miniatures (Plate IV)." I would only add that the same dots (realistically, splotches) on its pale trunk skin surface can be seen in photos of living white elephants used in Indian or Thai processions today. They aren't decoration but actual skin features. I have seen such photos but not able to locate one at this moment. Re: hairy kumbhas on royal elephants: In the Jain elephant image (p.11-B) one can also see that its kumbhas are hairy. The other elephant (C) is wearing a cap. Re: the Rogozikha mirror, Fig 6: The tiny v-shaped flower designs are lotuses, and there is also a lotus bud on lower left, to right of the left woman's foot. I'd say that the circular dots all over the place are flowers, not signs for peacocks, so therefore in agreement with the interpretation of the setting as a garden--in this instance a flowery garden. Also, the 'high status' woman on base-left is holding out to the 'servant' woman a lotus, perhaps signifying a harem-woman's acknowledgment that the servant woman saved the King's elephant--another possible confirmation of the folktale. As for the bird that pecked the flying elephant's head and stopped it in its tracks (in other words, "killed it", so to speak): Bengali folklore has a giant monster bird that not only pecks the elephant head but kills it by eating up its brains. In the National Museum in Dhaka there was on display (possibly 1987 when I saw it there) a grand, carved wooden bedstead with this bird/elephant combination carved on all four of the bedstead's legs. It was reputed to be the bed of a rich landowner, poss. 18th or 19th c. I can't recall the monster bird's name in Bengali...anyone? --------------------------- Re: The Mechetsai disk: "in the disc between the outer rim and the inner circle was engraved, according to Smirnov, "a religious symbolic scene": two female figures flanking the central circle, wearing exotic garments, stretching out their arms towards a face in the upper part of the disc (Fig. 3)." The face in the upper part of the disc, I'd read as bearded (hairs on bottom edge) with a long mustache--therefore it's more likely a male not a female deity, if a deity. The identity of this male head figure probably may not be established. (See drawing p.18, A.) However, Krishna (p.18, B) is never represented in Indian arts with a beard & mustache; most popularly, he is an andolescent. Were Sun deity figures in Central Asia ever represented as bearded and mustached? Indian folk painting usually has sun god Surya with a mustache; not sure about a beard. Agni has both. See this link for a few folk art images of a mustachioed Surya: http://www.dollsofindia.com/read/surya-dev.htm) Siva sometimes is/was mustached, not sure about bearded. In addition, in popular representations today in Bengal of female goddesses, like Durga, the head of Shiva is often placed top center (just his head)--often in the protima assemblages created for the annual grand pujas. I have seen patas where he's represented with a mustache. I'm not alleging here that Goddess Durga or her husband Shiva has anything to do with this mirror design, I only wish to allude to a comon folk-painting design convention: placing the head of a male deity at top center of a female deity representation. Best wishes, and many thanks for making the articles on EJVS open access. Joanna kirkpatrick From andrew.nicholson at STONYBROOK.EDU Mon Dec 6 20:27:07 2010 From: andrew.nicholson at STONYBROOK.EDU (Andrew Nicholson) Date: Mon, 06 Dec 10 15:27:07 -0500 Subject: Secondary sources on the 5-limbed adhikaraNa? Message-ID: <161227090991.23782.1282605452640828000.generated@prod2.harmonylists.io> Dear colleagues, Can you recommend an article or book chapter that goes into depth about the division of the adhikaraNa into five parts? (viSaya, saMzaya, pUrvapakSa, uttarapakSa, and saMgati, according to Mimamsakas; the Vedantins do it slightly differently.) Articles that take a comparative perspective would also be welcome (for instance, comparing this shastric format to Socratic dialogue). Surprisingly, Esther Solomon's _Indian Dialectics_ has almost nothing to say about the Mimamsaka or Vedanta understanding of the 5 members of the adhikaraNa. Best wishes, Andrew Nicholson ______________________________________________ Andrew J. Nicholson Assistant Professor Department of Asian and Asian American Studies Stony Brook University Stony Brook, NY 11794-5343 USA Tel: (631) 632-4030 Fax: (631) 632-4098 From avandergeer at PLANET.NL Mon Dec 6 15:26:54 2010 From: avandergeer at PLANET.NL (Alexandra Vandergeer) Date: Mon, 06 Dec 10 16:26:54 +0100 Subject: new EJVS issue 17-2: Vajracharya on Unicorns Message-ID: <161227090983.23782.13069062560512180653.generated@prod2.harmonylists.io> Perhaps I am a bad reader, but to me it is as if the author of Unicorns in Ancient India truly believes there existed once in the wild an artiodactyl animal with one horn only in South Asia. Since there is not the slightest hint whatsoever in the whole article as to the taxonomy of this enigmatic creature, it is unclear whether the author presents his personal opinion or that of the Vedic Indians (who might perhaps have believed indeed in such a ruminant). The only single-horned artiodactyl ungulates I am aware of roamed northern America during the Mio-Pliocene, such as Synthetoceras and family and the dromomerycids. Alexandra van der Geer ________________________________ From: Indology on behalf of Michael Witzel Sent: Sun 28-11-2010 5:44 To: INDOLOGY at liverpool.ac.uk Subject: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns Dear List Members, we are happy to announce a new issue of the Electronic Journal of Vedic Studies: Vol.17 Issue 2, Nov. 29, 2010: Gautama V. Vajracharya Unicorns in Ancient India and Vedic Ritual It is available at: as quick download (compresssed pdf 1 MB) and as slower download (11 MB pdf). Issue 3 (Y. Vassilkov on Siberian rattle-mirrors with early Indian motifs) to follow shortly. Best, MW ============ Michael Witzel witzel at fas.harvard.edu Dept. of Sanskrit & Indian Studies, Harvard University 1 Bow Street, Cambridge MA 02138, USA phone: 1- 617 - 495 3295, 496 8570, fax 617 - 496 8571; my direct line: 617- 496 2990 From pwyzlic at UNI-BONN.DE Mon Dec 6 22:11:02 2010 From: pwyzlic at UNI-BONN.DE (Peter Wyzlic) Date: Mon, 06 Dec 10 23:11:02 +0100 Subject: Secondary sources on the 5-limbed adhikaraNa? In-Reply-To: Message-ID: <161227090993.23782.12471584472364790326.generated@prod2.harmonylists.io> Am 06.12.2010 um 21:27 schrieb Andrew Nicholson: > Can you recommend an article or book chapter that goes into depth about > the division of the adhikaraNa into five parts? (viSaya, saMzaya, > pUrvapakSa, uttarapakSa, and saMgati, according to Mimamsakas; the > Vedantins do it slightly differently.) Articles that take a comparative > perspective would also be welcome (for instance, comparing this shastric > format to Socratic dialogue). > > Surprisingly, Esther Solomon's _Indian Dialectics_ has almost nothing to > say about the Mimamsaka or Vedanta understanding of the 5 members of the > adhikaraNa. I don't know a single one-stop solution, but can only give some scattered references in non-philosophical literature. In the beginning of the 15 chapter, the Artha??stra lists 32 tantrayuktis as "devices of scientific treatment" and gives short explanations of them. Without vi?aya and sa?gati, all other terms appear here verbatim, too. In Les sources du droit dans le syst?me traditionnel de l'Inde, Robert Lingat compares the Mimamsa adhikaranas to juridical procedures, see the Engl. translation, p. 149 seqq. (The classical law of India / Robert Lingat ; transl. from the French with additions by J. Duncan M. Derrett. - Berkeley [et al.] : University of California Press, 1973) hope it helps Peter Wyzlic -- Institut f?r Orient- und Asienwissenschaften Bibliothek Universit?t Bonn Regina-Pacis-Weg 7 53113 Bonn From klaus.karttunen at HELSINKI.FI Tue Dec 7 10:03:39 2010 From: klaus.karttunen at HELSINKI.FI (Klaus Karttunen) Date: Tue, 07 Dec 10 12:03:39 +0200 Subject: new EJVS issue 17-2: Vajracharya on Unicorns In-Reply-To: Message-ID: <161227090996.23782.17656983679749264576.generated@prod2.harmonylists.io> Long ago I read in a book by the paleontologist Bj?rn Kurt?n that there was also one in Europe (in fact two-horned, but the horns were grown together). The Western legend of the unicorn animal (Hans Henrich has right, there are no such animals in Indian traditions) is a confusion of the Ekasrnga legend (in the Physiologus) and the classical accounts (by Ctesias and Megasthenes) of the one-horned Indian ass or horse, probably referring to rhinoceros -- seasoned with the narwhal teeth. There is wide literature on the subject, apparently unknown to the author of the article. Best, Klaus Klaus Karttunen Professor of South Asian and Indoeuropean Studies Asian and African Studies, Department of World Cultures PL 59 (Unioninkatu 38 B) 00014 University of Helsinki, FINLAND Tel +358-(0)9-191 22674 Fax +358-(0)9-191 22094 Klaus.Karttunen at helsinki.fi On Dec 6, 2010, at 5:26 PM, Alexandra Vandergeer wrote: > Perhaps I am a bad reader, but to me it is as if the author of Unicorns in Ancient India truly believes there existed once in the wild an artiodactyl animal with one horn only in South Asia. Since there is not the slightest hint whatsoever in the whole article as to the taxonomy of this enigmatic creature, it is unclear whether the author presents his personal opinion or that of the Vedic Indians (who might perhaps have believed indeed in such a ruminant). > > The only single-horned artiodactyl ungulates I am aware of roamed northern America during the Mio-Pliocene, such as Synthetoceras and family and the dromomerycids. > > Alexandra van der Geer > > ________________________________ > > From: Indology on behalf of Michael Witzel > Sent: Sun 28-11-2010 5:44 > To: INDOLOGY at liverpool.ac.uk > Subject: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns > > > > Dear List Members, > > we are happy to announce a new issue of the Electronic Journal of > Vedic Studies: > > Vol.17 Issue 2, Nov. 29, 2010: > > > Gautama V. Vajracharya > > Unicorns in Ancient India and Vedic Ritual > > > It is available at: > as quick download (compresssed pdf 1 MB) and as slower download (11 > MB pdf). > > > Issue 3 (Y. Vassilkov on Siberian rattle-mirrors with early Indian > motifs) to follow shortly. > > > Best, > MW > > > ============ > Michael Witzel > witzel at fas.harvard.edu > > > Dept. of Sanskrit & Indian Studies, Harvard University > 1 Bow Street, > Cambridge MA 02138, USA > > phone: 1- 617 - 495 3295, 496 8570, fax 617 - 496 8571; > my direct line: 617- 496 2990 > From avandergeer at PLANET.NL Tue Dec 7 11:46:47 2010 From: avandergeer at PLANET.NL (Alexandra Vandergeer) Date: Tue, 07 Dec 10 12:46:47 +0100 Subject: new EJVS issue 17-2: Vajracharya on Unicorns Message-ID: <161227090998.23782.10344112075202475525.generated@prod2.harmonylists.io> Correct, I reached the same conclusion in a recent publication: a bastard of a two-horned creature and a zero-horned creature is one-horned, mathematically speaking. Likely too much importance is given in the literature to this rather innocent story. The unicorn myth seems to have still an impact on modern people, including scholars. Alexandra van der Geer (the twisted horns Vajracharya shows to make the tool resemble blackbuck horns extremely closely; blackbucks were very common at the time) ________________________________ From: Hans Henrich Hock [mailto:hhhock at illinois.edu] Sent: Mon 6-12-2010 18:04 To: avandergeer at planet.nl Cc: INDOLOGY at liverpool.ac.uk Subject: Re: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns The problem is even deeper: None of the passages that Vajracharya cites establish that there was a belief in a one-horned gazelle; the only thing that can be established is that the sage ?syas??ga had just one horn. In fact, if one wanted to speculate, this could be attributed to the fact that only one of his parents was a gazelle, the other one was human. Hans Henrich Hock On 6 Dec 2010, at 09:26, Alexandra Vandergeer wrote: > Perhaps I am a bad reader, but to me it is as if the author of > Unicorns in Ancient India truly believes there existed once in the > wild an artiodactyl animal with one horn only in South Asia. Since > there is not the slightest hint whatsoever in the whole article as > to the taxonomy of this enigmatic creature, it is unclear whether > the author presents his personal opinion or that of the Vedic > Indians (who might perhaps have believed indeed in such a ruminant). > > The only single-horned artiodactyl ungulates I am aware of roamed > northern America during the Mio-Pliocene, such as Synthetoceras and > family and the dromomerycids. > > Alexandra van der Geer > > ________________________________ > > From: Indology on behalf of Michael Witzel > Sent: Sun 28-11-2010 5:44 > To: INDOLOGY at liverpool.ac.uk > Subject: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns > > > > Dear List Members, > > we are happy to announce a new issue of the Electronic Journal of > Vedic Studies: > > Vol.17 Issue 2, Nov. 29, 2010: > > > Gautama V. Vajracharya > > Unicorns in Ancient India and Vedic Ritual > > > It is available at: > as quick download (compresssed pdf 1 MB) and as slower download (11 > MB pdf). > > > Issue 3 (Y. Vassilkov on Siberian rattle-mirrors with early Indian > motifs) to follow shortly. > > > Best, > MW > > > ============ > Michael Witzel > witzel at fas.harvard.edu > > > Dept. of Sanskrit & Indian Studies, Harvard University > 1 Bow Street, > Cambridge MA 02138, USA > > phone: 1- 617 - 495 3295, 496 8570, fax 617 - 496 8571; > my direct line: 617- 496 2990 From avandergeer at PLANET.NL Tue Dec 7 12:03:01 2010 From: avandergeer at PLANET.NL (Alexandra Vandergeer) Date: Tue, 07 Dec 10 13:03:01 +0100 Subject: Pre-Mauryan "Rattle-Mirrors..." by Ya roslav V. Vassilkov Message-ID: <161227091000.23782.1732529328490869497.generated@prod2.harmonylists.io> A small addition: When you zoom in close enough, you see that all elephants show darker round dots on their trunk and ears; it is simply that the fusion of the dots differs. And all young elephants have hairy temples, older elephants gradually loose them. The ideal obviously is a young elephant with a lighter skin which shows the dots nicely. Nothing mythical or poetical about it. Alexandra van der Geer ________________________________ From: Indology on behalf of JKirkpatrick Sent: Mon 6-12-2010 22:09 To: INDOLOGY at liverpool.ac.uk Subject: Re: [INDOLOGY] Pre-Mauryan "Rattle-Mirrors..." by Ya roslav V. Vassilkov What a brilliant and enjoyable reading of the designs on these various white bronze mirrors. If I may, I'd like to offer a few minor thoughts on the material, as follows: Re: the Rogozikha mirror, the elephant's dots: "The same treatise, ML, mentions that the cakravartin's (the emperor's) elephant should have its face and trunk covered with small spots, or dots (bindu; MLII.7). Moreover, pictures of a white royal elephant with black dots on its head and trunk can be found in Jaina miniatures (Plate IV)." I would only add that the same dots (realistically, splotches) on its pale trunk skin surface can be seen in photos of living white elephants used in Indian or Thai processions today. They aren't decoration but actual skin features. I have seen such photos but not able to locate one at this moment. Re: hairy kumbhas on royal elephants: In the Jain elephant image (p.11-B) one can also see that its kumbhas are hairy. The other elephant (C) is wearing a cap. Re: the Rogozikha mirror, Fig 6: The tiny v-shaped flower designs are lotuses, and there is also a lotus bud on lower left, to right of the left woman's foot. I'd say that the circular dots all over the place are flowers, not signs for peacocks, so therefore in agreement with the interpretation of the setting as a garden--in this instance a flowery garden. Also, the 'high status' woman on base-left is holding out to the 'servant' woman a lotus, perhaps signifying a harem-woman's acknowledgment that the servant woman saved the King's elephant--another possible confirmation of the folktale. As for the bird that pecked the flying elephant's head and stopped it in its tracks (in other words, "killed it", so to speak): Bengali folklore has a giant monster bird that not only pecks the elephant head but kills it by eating up its brains. In the National Museum in Dhaka there was on display (possibly 1987 when I saw it there) a grand, carved wooden bedstead with this bird/elephant combination carved on all four of the bedstead's legs. It was reputed to be the bed of a rich landowner, poss. 18th or 19th c. I can't recall the monster bird's name in Bengali...anyone? --------------------------- Re: The Mechetsai disk: "in the disc between the outer rim and the inner circle was engraved, according to Smirnov, "a religious symbolic scene": two female figures flanking the central circle, wearing exotic garments, stretching out their arms towards a face in the upper part of the disc (Fig. 3)." The face in the upper part of the disc, I'd read as bearded (hairs on bottom edge) with a long mustache--therefore it's more likely a male not a female deity, if a deity. The identity of this male head figure probably may not be established. (See drawing p.18, A.) However, Krishna (p.18, B) is never represented in Indian arts with a beard & mustache; most popularly, he is an andolescent. Were Sun deity figures in Central Asia ever represented as bearded and mustached? Indian folk painting usually has sun god Surya with a mustache; not sure about a beard. Agni has both. See this link for a few folk art images of a mustachioed Surya: http://www.dollsofindia.com/read/surya-dev.htm) Siva sometimes is/was mustached, not sure about bearded. In addition, in popular representations today in Bengal of female goddesses, like Durga, the head of Shiva is often placed top center (just his head)--often in the protima assemblages created for the annual grand pujas. I have seen patas where he's represented with a mustache. I'm not alleging here that Goddess Durga or her husband Shiva has anything to do with this mirror design, I only wish to allude to a comon folk-painting design convention: placing the head of a male deity at top center of a female deity representation. Best wishes, and many thanks for making the articles on EJVS open access. Joanna kirkpatrick From lmfosse at GETMAIL.NO Tue Dec 7 12:08:56 2010 From: lmfosse at GETMAIL.NO (Lars Martin Fosse) Date: Tue, 07 Dec 10 13:08:56 +0100 Subject: new EJVS issue 17-2: Vajracharya on Unicorns In-Reply-To: Message-ID: <161227091003.23782.7502831190884945336.generated@prod2.harmonylists.io> There is an interesting booklet on the unicorn printed as the booklet for an exhibition in the university library of Leiden in 2002: W. P. Gerritsen, De eenhorn en de geleerden. Het debat over het bestaan van de eenhorn van de zestiende tot de negentiende eeuw. Universiteitsbibliotheek Leiden, Leiden 2002. The booklet (86 pages including illustrations) gives a review of the theories concerning the unicorn in the West from Antiquity to modern times. Recommended, if you can get hold of it. Lars Martin From: Dr.art. Lars Martin Fosse Haugerudvn. 76, Leil. 114, 0674 Oslo - Norway Phone: +47 22 32 12 19 Fax: +47 850 21 250 Mobile phone: +47 90 91 91 45 E-mail: lmfosse at getmail.no > -----Original Message----- > From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of > Alexandra Vandergeer > Sent: Tuesday, December 07, 2010 12:47 PM > To: INDOLOGY at liverpool.ac.uk > Subject: Re: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns > > Correct, I reached the same conclusion in a recent > publication: a bastard of a two-horned creature and a > zero-horned creature is one-horned, mathematically speaking. > Likely too much importance is given in the literature to this > rather innocent story. The unicorn myth seems to have still > an impact on modern people, including scholars. > > Alexandra van der Geer > > (the twisted horns Vajracharya shows to make the tool > resemble blackbuck horns extremely closely; blackbucks were > very common at the time) > > ________________________________ > > From: Hans Henrich Hock [mailto:hhhock at illinois.edu] > Sent: Mon 6-12-2010 18:04 > To: avandergeer at planet.nl > Cc: INDOLOGY at liverpool.ac.uk > Subject: Re: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns > > > > The problem is even deeper: None of the passages that > Vajracharya cites establish that there was a belief in a > one-horned gazelle; the only thing that can be established is > that the sage ?syas??ga had just one horn. In fact, if one > wanted to speculate, this could be attributed to the fact > that only one of his parents was a gazelle, the other one was human. > > Hans Henrich Hock > > > On 6 Dec 2010, at 09:26, Alexandra Vandergeer wrote: > > > Perhaps I am a bad reader, but to me it is as if the author of > > Unicorns in Ancient India truly believes there existed once in the > > wild an artiodactyl animal with one horn only in South Asia. Since > > there is not the slightest hint whatsoever in the whole > article as to > > the taxonomy of this enigmatic creature, it is unclear whether the > > author presents his personal opinion or that of the Vedic > Indians (who > > might perhaps have believed indeed in such a ruminant). > > > > The only single-horned artiodactyl ungulates I am aware of roamed > > northern America during the Mio-Pliocene, such as Synthetoceras and > > family and the dromomerycids. > > > > Alexandra van der Geer > > > > ________________________________ > > > > From: Indology on behalf of Michael Witzel > > Sent: Sun 28-11-2010 5:44 > > To: INDOLOGY at liverpool.ac.uk > > Subject: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns > > > > > > > > Dear List Members, > > > > we are happy to announce a new issue of the Electronic Journal of > > Vedic Studies: > > > > Vol.17 Issue 2, Nov. 29, 2010: > > > > > > Gautama V. Vajracharya > > > > Unicorns in Ancient India and Vedic Ritual > > > > > > It is available at: > > as quick download (compresssed pdf 1 MB) and as slower > download (11 MB > > pdf). > > > > > > Issue 3 (Y. Vassilkov on Siberian rattle-mirrors with early Indian > > motifs) to follow shortly. > > > > > > Best, > > MW > > > > > > ============ > > Michael Witzel > > witzel at fas.harvard.edu > > > > > > Dept. of Sanskrit & Indian Studies, Harvard University > > 1 Bow Street, > > Cambridge MA 02138, USA > > > > phone: 1- 617 - 495 3295, 496 8570, fax 617 - 496 8571; my direct > > line: 617- 496 2990 From avandergeer at PLANET.NL Tue Dec 7 12:10:12 2010 From: avandergeer at PLANET.NL (Alexandra Vandergeer) Date: Tue, 07 Dec 10 13:10:12 +0100 Subject: new EJVS issue 17-2: Vajracharya on Unicorns Message-ID: <161227091006.23782.7850997934825678822.generated@prod2.harmonylists.io> As far as I understood from Karel van Kooij, Wim Gerritsen is busy with another book on unicorns, I assume in English this time. Alexandra van der Geer ________________________________ From: Indology on behalf of Lars Martin Fosse Sent: Tue 7-12-2010 14:08 To: INDOLOGY at liverpool.ac.uk Subject: Re: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns There is an interesting booklet on the unicorn printed as the booklet for an exhibition in the university library of Leiden in 2002: W. P. Gerritsen, De eenhorn en de geleerden. Het debat over het bestaan van de eenhorn van de zestiende tot de negentiende eeuw. Universiteitsbibliotheek Leiden, Leiden 2002. The booklet (86 pages including illustrations) gives a review of the theories concerning the unicorn in the West from Antiquity to modern times. Recommended, if you can get hold of it. Lars Martin From: Dr.art. Lars Martin Fosse Haugerudvn. 76, Leil. 114, 0674 Oslo - Norway Phone: +47 22 32 12 19 Fax: +47 850 21 250 Mobile phone: +47 90 91 91 45 E-mail: lmfosse at getmail.no > -----Original Message----- > From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of > Alexandra Vandergeer > Sent: Tuesday, December 07, 2010 12:47 PM > To: INDOLOGY at liverpool.ac.uk > Subject: Re: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns > > Correct, I reached the same conclusion in a recent > publication: a bastard of a two-horned creature and a > zero-horned creature is one-horned, mathematically speaking. > Likely too much importance is given in the literature to this > rather innocent story. The unicorn myth seems to have still > an impact on modern people, including scholars. > > Alexandra van der Geer > > (the twisted horns Vajracharya shows to make the tool > resemble blackbuck horns extremely closely; blackbucks were > very common at the time) > > ________________________________ > > From: Hans Henrich Hock [mailto:hhhock at illinois.edu] > Sent: Mon 6-12-2010 18:04 > To: avandergeer at planet.nl > Cc: INDOLOGY at liverpool.ac.uk > Subject: Re: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns > > > > The problem is even deeper: None of the passages that > Vajracharya cites establish that there was a belief in a > one-horned gazelle; the only thing that can be established is > that the sage ?syas??ga had just one horn. In fact, if one > wanted to speculate, this could be attributed to the fact > that only one of his parents was a gazelle, the other one was human. > > Hans Henrich Hock > > > On 6 Dec 2010, at 09:26, Alexandra Vandergeer wrote: > > > Perhaps I am a bad reader, but to me it is as if the author of > > Unicorns in Ancient India truly believes there existed once in the > > wild an artiodactyl animal with one horn only in South Asia. Since > > there is not the slightest hint whatsoever in the whole > article as to > > the taxonomy of this enigmatic creature, it is unclear whether the > > author presents his personal opinion or that of the Vedic > Indians (who > > might perhaps have believed indeed in such a ruminant). > > > > The only single-horned artiodactyl ungulates I am aware of roamed > > northern America during the Mio-Pliocene, such as Synthetoceras and > > family and the dromomerycids. > > > > Alexandra van der Geer > > > > ________________________________ > > > > From: Indology on behalf of Michael Witzel > > Sent: Sun 28-11-2010 5:44 > > To: INDOLOGY at liverpool.ac.uk > > Subject: [INDOLOGY] new EJVS issue 17-2: Vajracharya on Unicorns > > > > > > > > Dear List Members, > > > > we are happy to announce a new issue of the Electronic Journal of > > Vedic Studies: > > > > Vol.17 Issue 2, Nov. 29, 2010: > > > > > > Gautama V. Vajracharya > > > > Unicorns in Ancient India and Vedic Ritual > > > > > > It is available at: > > as quick download (compresssed pdf 1 MB) and as slower > download (11 MB > > pdf). > > > > > > Issue 3 (Y. Vassilkov on Siberian rattle-mirrors with early Indian > > motifs) to follow shortly. > > > > > > Best, > > MW > > > > > > ============ > > Michael Witzel > > witzel at fas.harvard.edu > > > > > > Dept. of Sanskrit & Indian Studies, Harvard University > > 1 Bow Street, > > Cambridge MA 02138, USA > > > > phone: 1- 617 - 495 3295, 496 8570, fax 617 - 496 8571; my direct > > line: 617- 496 2990 From axel.michaels at YAHOO.DE Wed Dec 8 13:10:19 2010 From: axel.michaels at YAHOO.DE (Axel Michaels) Date: Wed, 08 Dec 10 13:10:19 +0000 Subject: fyi: new publication Message-ID: <161227091008.23782.12134593832800653803.generated@prod2.harmonylists.io> Zotter, Astrid; Zotter Christof [eds.]: Hindu and Buddhist Initiati Zotter, Astrid; Zotter Christof [eds.]: Hindu and Buddhist Initiations in India and Nepal. - Wiesbaden : Harrassowitz, 2010. - 380 S. : Ill. - (Ethno-Indology ; 10) ISBN 978-3-447-06387-6 EUR ca. 64,00 DDC: 203.820954; 294 Broadly speaking, two sets of rituals are relevant to a discussion of initiations in Hindu and Buddhist traditions: initiatory rituals as part of the life-cycle which are observed in many social groups and are compulsory depending on gender or age, and those, more optional in character, that allow admittance to a certain religious group or practice. The contributors to this volume are from different academic disciplines and treat examples of both kinds of rituals in various religious settings. Of special interest in this collection of essays are interrelationships among initiations and their relations to other kinds of rituals. The papers are devoted to the study of minute details and point to the dynamics of initiations. The transfer of ritual elements accompanied by readjustments to new contexts as the modification of procedures or the reassignment of meanings is one of the recurring traits. Other aspects addressed by the authors include the relation of script (ritual handbooks) to performance or various forces of change (e.g. the economics of ritual, gender-related variations, modernization and democratization). Preface. 7 Christof Zotter: Notes on the Evolution of an Initiation Ritual: The Vratabandha of the B?hun and Chetri. 17 Anne Ke?ler-Persaud: Economy and Composition of Complex Rituals: Upanayana and Sam?vartana as Part of Nuptial Ceremonies. 45 Shingo Einoo: Notes on ??jana. 71 Kathleen G?gge: Early Childhood Rituals among the Newars and Parbatiy?s in the Kathmandu Valley. 87 Axel Michaels: Newar Hybrid Ritual and its Language in Hindu Initiations. 137 Niels Gutschow: The Ihi Marriage among the Newars of Bhaktapur, Nepal: Spatial Connotations of an Initiation Ritual. 151 David N. Gellner: Initiation as a Site of Cultural Conflict among the Newars. 167 Todd T. Lewis: Ritual (Re-)Constructions of Personal Identity: Newar Buddhist Life-Cycle Rites and Identity among the Ur?y of Kathmandu. 183 Alexander von Rospatt: Remarks on the Consecration Ceremony in Kuladatta?s Kriy?sa?grahapa?jik? and its Development in Newar Buddhism. 197 Harunaga Isaacson: Observations on the Development of the Ritual of Initiation (abhi?eka) in the Higher Buddhist Tantric Systems. 261 J?rg Gengnagel: Conversion or Initiation? On the Removal of the Sectarian Marks (li?goddh?ra) in ?aiva Siddh?nta. 281 Ute H?sken: Challenges to a Vai??ava Initiation? 299 G?rard Colas: Prati??h?: Ritual, Reproduction, Accretion. 319 Astrid Zotter: How to Initiate a Tree: The A?vatthopanayana in Prescriptive Texts. 341 Index. 365------------------------------ Prof. Dr. Axel Michaels Co-Director Excellence Cluster "Asia and Europe in a Global Context", Sprecher des SFB 619 ("Ritualdynamik") Universit?t Heidelberg, S?dasien-Institut, Im Neuenheimer Feld 330, D-69120 Heidelberg Tel. +49-6221-548917 / Fax +49-6221-546338 http://www.asia-europe.uni-heidelberg.de/ -- www.ritualdynamik.uni-hd.de -- http://www.sai.uni-heidelberg.de/abt/IND/index.html Emails: sek-michaels at uni-heidelberg.de (SAI office) -- Axel.Michaels at urz.uni-heidelberg.de (official and personal) -- michaels at asia-europe.uni-heidelberg.de (Cluster mail) From christophe.vielle at UCLOUVAIN.BE Thu Dec 9 09:45:44 2010 From: christophe.vielle at UCLOUVAIN.BE (Christophe Vielle) Date: Thu, 09 Dec 10 10:45:44 +0100 Subject: Fwd: stone-inscriptions from Sichuan Message-ID: <161227091020.23782.17787492547939278129.generated@prod2.harmonylists.io> Sorry for the horrible "agreement" park, and read "pleasure" or something like French "agr?ment" -- http://www.uclouvain.be/christophe.vielle http://belgianindology.blogs.lalibre.be/ -- Sign-up to Dropbox using the following link and get 2.25 gigabytes of storage free. http://www.dropbox.com/referrals/NTEwOTE3Nzg1OQ From jkirk at SPRO.NET Thu Dec 9 18:48:21 2010 From: jkirk at SPRO.NET (JKirkpatrick) Date: Thu, 09 Dec 10 11:48:21 -0700 Subject: FW: [INDOLOGY] Fwd: stone-inscriptions from Sichuan Message-ID: <161227091027.23782.9877628111104580112.generated@prod2.harmonylists.io> I find the animals carved there of interest. How intriguing. jpg.1 shows a rabbit between a 3-headed snake and a smug or sitting cat or lion. The rabbit is at rest. jpg.2 shows a rabbit trapped & looking behind him between a tiger and a bull (usually in Indian renditions the bull would be a prey not a predator). jp.3 shows a snake, a horse and a leaping deer. The horse turns as if in attack on the deer. There are august figures in the center of each stela but they are different. The animals seem to be versions of the zodiac animals. Do the texts relate to these illustrations? Best wishes, Joanna K. -----Original Message----- From: Indology [mailto:INDOLOGY at liverpool.ac.uk] On Behalf Of Christophe Vielle Sent: Thursday, December 09, 2010 2:25 AM To: INDOLOGY at liverpool.ac.uk Subject: [INDOLOGY] Fwd: stone-inscriptions from Sichuan Dear Colleagues, A kind of botanical gardens/agreement park in Belgium has acquired 150 stone-inscriptions from Sichuan, as you can see samples in the pictures here attached. Has somebody already see such a naagarii-type script (for writing what looks like Sanskrit?) coming from that part of China ? I already found that the French EFEO researcher Liying Kuo works on -------------- next part -------------- A non-text attachment was scrubbed... Name: t3copie.jpg Type: application/octet-stream Size: 147912 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: t2copie.jpg Type: application/octet-stream Size: 203258 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: t1copie.jpg Type: application/octet-stream Size: 284332 bytes Desc: not available URL: From witzel at FAS.HARVARD.EDU Thu Dec 9 22:37:58 2010 From: witzel at FAS.HARVARD.EDU (Michael Witzel) Date: Thu, 09 Dec 10 17:37:58 -0500 Subject: Fwd: stone-inscriptions from Sichuan In-Reply-To: Message-ID: <161227091042.23782.3779911685056404342.generated@prod2.harmonylists.io> The same kind of inscriptions are found in the province to the south of Sichuan, in Yunnan, more precisely in Dali. Preserved in the Dali Museum (and many more in the Kunming Museum). These are the same style of Buddhist inscriptions, in early Nagari, with calendar animals: Tiger/Dragon, etc. Dali (Nanchao) was a Buddhist kingdom until the Mongols did them in in 1253. Still, 3 major pagodas (9th c. and later) remain. I took some video files of the inscriptions at Dali last summer (unfortunately no still photos, as my camera did not work); they are several/many MB long. I will try to attach/upload a small size one (704 KB). The one with animals is 26 MB! The same kind of script is used elsewhere, for example at Feilai Peak, Hangzhou, 11th c., of which I have a large size rubbing. Cheers, ? Michael On Dec 9, 2010, at 4:24 AM, Christophe Vielle wrote: > Dear Colleagues, > A kind of botanical gardens/agreement park in Belgium has acquired > 150 stone-inscriptions from Sichuan, as you can see samples in the > pictures here attached. Has somebody already see such a naagarii- > type script (for writing what looks like Sanskrit?) coming from > that part of China ? > I already found that the French EFEO researcher Liying Kuo works on > "dhaara.nii pillars" from China: > see her paper on ? Inscriptions on "Stone Banners" (shichuang): > Text and Context ?, Actes du colloque Chinese Epigraphical > Documents: Projects and Perspectives, ?dit? par Takata Tokio, > Institut de recherches de sciences humaines (Jimbun kagaku > kenkyujo), Universit? de Kyoto (http://coe21.zinbun.kyoto-u.ac.jp/ > sekkoku2006.pdf), p. 37-51 > But I am not sure that we have in this case a similar material, > Anyway (a fake cannot be excluded; the three pictures can be > furnished in a higher resolution), if somebody is expert and > interested in such a matter, I can give his name to the owner. > Best wishes, > Christophe Vielle > >> Date: Wed, 08 Dec 2010 13:46:35 +0100 >> >> >> Monsieur le Professeur, >> >> Pairidaiza ( Parc Paradisio) a acquis 150 tablettes en pierre >> grav?es en Dongba et en Sanskrit. >> Ces tablettes proviennent du Sichuan. >> >> Nous serions d?sireux d'en r?aliser la traduction. >> Vous trouverez en annexe des photos de ces tablettes. >> >> Auriez-vous l'amabilit? de nous indiquer si votre d?partement >> pourrait r?aliser cette t?che, ou ? d?faut, qui pourrait le >> faire ? >> >> Dans l'attente de votre r?ponse, je vous prie d'agr?er, Monsieur >> le Professeur, l'expression de mes sentiments distingu?s. >> >> Marc Domb >> >> >> >> >> > > > -- > http://www.uclouvain.be/christophe.vielle > http://belgianindology.blogs.lalibre.be/ > > -- > Sign-up to Dropbox using the following link and get 2.25 gigabytes of > storage free. > http://www.dropbox.com/referrals/ > NTEwOTE3Nzg1OQ ============ Michael Witzel witzel at fas.harvard.edu Dept. of Sanskrit & Indian Studies, Harvard University 1 Bow Street, Cambridge MA 02138, USA phone: 1- 617 - 495 3295, 496 8570, fax 617 - 496 8571; my direct line: 617- 496 2990 -------------- next part -------------- A non-text attachment was scrubbed... Name: VID00246.MP4 Type: application/applefile Size: 72 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: VID00246.MP4 Type: video/mp4 Size: 717865 bytes Desc: not available URL: From huntington.2 at OSU.EDU Fri Dec 10 16:33:22 2010 From: huntington.2 at OSU.EDU (John C. Huntington) Date: Fri, 10 Dec 10 11:33:22 -0500 Subject: stone-inscriptions from Sichuan In-Reply-To: <2EE6216DC2684DFDB33E34617DDE9515@OPTIPLEX> Message-ID: <161227091054.23782.17887262365857019112.generated@prod2.harmonylists.io> These are interesting, in that there seem to be at least four of them as Michael Witzel's image adds a fourth. It is important that they are either "from"or "currently in" Sichuan as they reflect art of the Da Li kingdom of Yunnan rather closely and I presume had their origin in Da Li or near by. A very important although less well know painting, Now in the National Palace Museum, Taipei by Chang Sheng-wen (Flourished ca. 1160-1190) demonstrates both the sanskrit inscriptions and some of the cap types of the figures in the four inscriptions. The Scroll is about the Nan Zhao State Talisman, the "True Image of Avalokiteshvara" and associated iconographics Most of the scroll is posted on the Huntington Archive website http://huntingtonarchive.osu.edu/resources/courseSupport.html under History of Art 677.02 Chinese Buddhist Art lectures http://huntingtonarchive.osu.edu/resources/lectures/677China.html Lectures 12 and 13 (Yes I talk about it for 4 hours) A modest bibliography is attached: The inscriptions are below: -------------- next part -------------- A non-text attachment was scrubbed... Name: 00.LongScrollBiblio Type: application/octet-stream Size: 30208 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: DaLiInsFol130.jpg Type: image/jpg Size: 115937 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: DaLiInsFol129.jpg Type: image/jpg Size: 165673 bytes Desc: not available URL: From christophe.vielle at UCLOUVAIN.BE Fri Dec 10 18:10:17 2010 From: christophe.vielle at UCLOUVAIN.BE (Christophe Vielle) Date: Fri, 10 Dec 10 19:10:17 +0100 Subject: stone-inscriptions from Sichuan In-Reply-To: Message-ID: <161227091060.23782.15522115490088113379.generated@prod2.harmonylists.io> Thank you very much to John C. Huntington and Michael Witzel for their comments and the precious supplementary information provided, as well as to those who gave me their comments off-list. I add below for information the interesting remarkst I got from Liying Kuo : > >J'ai d?j? remarqu? quelques photos de ce genre >dans les publications chinoises. >Il est possible d'avoir les dharani ou mantra >(et m?me bija) inscrits en ?criture indienne, >siddham, devanagari (et tib?taine plus tard) sur >les objets fun?raires, notamment chez les non >Han. Prof. Witzel a certainement raison de >remarquer que les animaux sont ceux de >calendrier [chinois], mais sur ces trois photos, >ils ne sont pas toujours pr?sent?s en "bonne" >disposition. >Les deux seuls caract?res chinois, wo ?? et jing >??, inscrits sur les deux st?les (un chacune) >font partie des Chang (nitya) Le (sukha) Wo >(atma) Jing (subha). Je pense qu'il doit avoir >les deux autres inscrites Chang et Le? (je viens >de voir que la photo de Witzel a le mot Le) With best wishes, Christophe Vielle >These are interesting, in that there seem to be >at least four of them as Michael Witzel's image >adds a fourth. > >It is important that they are either "from"or >"currently in" Sichuan as they reflect art of >the Da Li kingdom of Yunnan rather closely and >I presume had their origin in Da Li or near by. > >A very important although less well know >painting, Now in the National Palace Museum, >Taipei by Chang Sheng-wen (Flourished ca. >1160-1190) demonstrates both the sanskrit >inscriptions and some of the cap types of the >figures in the four inscriptions. > >The Scroll is about the Nan Zhao State Talisman, >the "True Image of Avalokiteshvara" and >associated iconographics > >Most of the scroll is posted on the Huntington Archive website > >http://huntingtonarchive.osu.edu/resources/courseSupport.html > >under History of Art 677.02 Chinese Buddhist Art lectures > >http://huntingtonarchive.osu.edu/resources/lectures/677China.html > >Lectures 12 and 13 (Yes I talk about it for 4 hours) > >A modest bibliography is attached: > > > >The inscriptions are below: > > > > > > > > >Attachment converted: MacintoshVielle HD:00. >Long Scroll Biblio. (W8BN/MSWD) (0022D16D) >Attachment converted: MacintoshVielle HD:Da Li >Ins Fol 130.jpg (JPEG/8BIM) (0022D16E) >Attachment converted: MacintoshVielle HD:Da Li >Ins Fol 129.jpg (JPEG/8BIM) (0022D16F) -- http://www.uclouvain.be/christophe.vielle http://belgianindology.blogs.lalibre.be/ -- Sign-up to Dropbox using the following link and get 2.25 gigabytes of storage free. http://www.dropbox.com/referrals/NTEwOTE3Nzg1OQ From gvvajrac at WISC.EDU Sat Dec 11 01:27:19 2010 From: gvvajrac at WISC.EDU (Gautama Vajracharya) Date: Fri, 10 Dec 10 19:27:19 -0600 Subject: My Work on Unicorns Message-ID: <161227091065.23782.6624123302003432121.generated@prod2.harmonylists.io> As I mentioned in my unicorn article, the main point of my argument is based on the proper understanding of the meaning and significance of the Vedic words /par?s'a-asa/ and /s'aphau/. The /Atharvaveda/ 5.14.3 clearly states that /pari-s'a-sa/ is a single object protruding above the skin of a /r.s'ya/. This object cannot be other than the single horn of the animal, because, except the horn, other organs that protrude from the body of an animal are not sturdy enough to make a pair of tongs known to Vedic people as /pari-s'a-sau/ or /s'aphau/. My critics, including Vedic specialists, gave no attention to this important point. However, I know very well that there are scholars, who have no problem understanding my arguments. Gautama Vajracharya From hhhock at ILLINOIS.EDU Sat Dec 11 02:26:40 2010 From: hhhock at ILLINOIS.EDU (Hans Henrich Hock) Date: Fri, 10 Dec 10 20:26:40 -0600 Subject: My Work on Unicorns In-Reply-To: <4D02D377.4030305@wisc.edu> Message-ID: <161227091067.23782.14604159530364652863.generated@prod2.harmonylists.io> Thanks for the additional information, Gautama-Mahodaya, I read your article in its entirety. You are right about the context of the par?-??sa requiring the assumption of a single item, and you may be right that it is a horn (even though that's an interpretation). However, cutting out one horn from an antelope does not require the assumption that the animal has only one horn ? there isn't anything in the context which would establish that we are dealing with a one- horned animal. That there would be two such items for the ritual (the par???sau) would, of course, make sense, given your interpretation of the instrument as consisting of two horns; but again, neither the situation nor the grammar requires that the source for these two horn be two different animals, rather than just one. So, much as I would not want to disagree with you, I cannot say that I am convinced. Best wishes/sapra??mam Hans Hans Henrich Hock Professor Emeritus Department of Linguistics University of Illinois 4080 FLB, 707 S. Mathews Urbana IL 61801 217.333.0357 Fax: 217.244.8430 hhhock at illinois.edu On 10 Dec 2010, at 19:27, Gautama Vajracharya wrote: > As I mentioned in my unicorn article, the main point of my argument > is based on the proper understanding of the meaning and significance > of the Vedic words /par?s'a-asa/ and /s'aphau/. The /Atharvaveda/ > 5.14.3 clearly states that /pari-s'a-sa/ is a single object > protruding above the skin of a /r.s'ya/. This object cannot be other > than the single horn of the animal, because, except the horn, other > organs that protrude from the body of an animal are not sturdy > enough to make a pair of tongs known to Vedic people as /pari-s'a- > sau/ or /s'aphau/. My critics, including Vedic specialists, gave no > attention to this important point. However, I know very well that > there are scholars, who have no problem understanding my arguments. > Gautama Vajracharya From christophe.vielle at UCLOUVAIN.BE Fri Dec 10 21:08:45 2010 From: christophe.vielle at UCLOUVAIN.BE (Christophe Vielle) Date: Fri, 10 Dec 10 22:08:45 +0100 Subject: stone-inscriptions from Sichuan - additional references Message-ID: <161227091063.23782.756468858686257833.generated@prod2.harmonylists.io> >From the off-list : - Albert Lutz, Der Tempel der Drei Pagoden von Dali: Zur buddhistischen Kunst des Nanzhao und Dali K?nigreichs in Y?nnan, China, Z?rich: Museum Rietberg, 1991 - Albert Lutz dir., Dian - Ein versunkenes K?nigreich in China: Kunstsch?tze aus dem Museum der Provinz Y?nnan in Kunming, Volksrepublik China, Z?rich: Museum Rietberg, 1986 - Walter Liebenthal's study on the Kunming pillar -- http://www.uclouvain.be/christophe.vielle http://belgianindology.blogs.lalibre.be/ -- Sign-up to Dropbox using the following link and get 2.25 gigabytes of storage free. http://www.dropbox.com/referrals/NTEwOTE3Nzg1OQ From wujastyk at GMAIL.COM Mon Dec 13 16:54:46 2010 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Mon, 13 Dec 10 17:54:46 +0100 Subject: changes in the financial structure of higher education in the UK Message-ID: <161227091070.23782.16894718591054530585.generated@prod2.harmonylists.io> A few days ago, the government of the UK voted to allow universities to charge students in England up to ?9000 per annum for doing an undergraduate degree. This does not apply to Scotland, where education is still free. So there's a very substantial financial difference for a student between choosing to do a Sanskrit degree in Oxford (potentially ?27,000) or Edinburgh (free). KEY FACTS (from the BBC website): - Fees in England to rise from 2012 to a maximum of ?9,000 a year - Universities charging more than ?6,000 will have to meet requirements designed to help poorer students - Graduates will begin paying back loans covering their fees once they are earning at least ?21,000 a year - They will pay back 9% of their earnings above this level - No tuition fees in Scotland, but universities there are calling for 'graduate contributions' - Fees in Wales are to rise in line with those in England - but Welsh students will be subsidised wherever they study in the UK so will pay no more than the current fees of ?3,290 a year - A review of the system in Northern Ireland is under way A more detailed summary is here: http://www.bbc.co.uk/news/education-11483638 Note also that a 40% cut is forecast in funding for university teaching, a shortfall that will fall affect the humanities. Other sources say it is a 100% cut, i.e., a complete freeze on all employment in the humanities sector. The worst fears expressed in this article, signed by many distinguished professors, are now certain to take place: http://www.guardian.co.uk/education/2010/oct/22/brownes-plans-knowledge-in-decline . Dominik Wujastyk From kauzeya at GMAIL.COM Mon Dec 13 20:54:23 2010 From: kauzeya at GMAIL.COM (Jonathan Silk) Date: Mon, 13 Dec 10 21:54:23 +0100 Subject: Request for an article Message-ID: <161227091073.23782.11122677224337008902.generated@prod2.harmonylists.io> dear Colleagues, On behalf of a friend, might someone have access to the following, and be willing to share a scan? Myles Dillon "Celt and Hindu" Vishveshvaranand Indological Journal 1963, 1?21 many many thanks in advance, jonathan -- J. Silk Instituut Kern / Universiteit Leiden Leiden University Institute for Area Studies, LIAS Johan Huizinga Building, Room 1.37 Doelensteeg 16 2311 VL Leiden The Netherlands From astol007 at GATTAMELATA.COM Mon Dec 13 23:31:51 2010 From: astol007 at GATTAMELATA.COM (Alexander Stolyarov) Date: Tue, 14 Dec 10 02:31:51 +0300 Subject: Request for an article In-Reply-To: Message-ID: <161227091075.23782.3410356488844234796.generated@prod2.harmonylists.io> Dear Jonathan, this is Vol. 1 of 1963. I am not sure about this very vol. but EFEO Pondy library has a rich collection of this journal. There is a great probability that they have this one. Success Alexander 13.12.10 23:54, Jonathan Silk ?????: > dear Colleagues, > > On behalf of a friend, might someone have access to the following, and be > willing to share a scan? > > Myles Dillon "Celt and Hindu" Vishveshvaranand Indological Journal 1963, > 1?21 > > many many thanks in advance, jonathan > From dbhattacharya200498 at YAHOO.COM Tue Dec 14 10:47:14 2010 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Tue, 14 Dec 10 16:17:14 +0530 Subject: Request for an article In-Reply-To: Message-ID: <161227091078.23782.8551275248686208398.generated@prod2.harmonylists.io> The first issue of the VIJ indeed?came out in March 1963, but the premier article was by Siddheshwar Varma and on a different subject. The issue has no paper by Myles Dillon.?I may check?his "Celt and Hindu"?after Monday. In the mean time you could email to The Director VVRI who might help. Best DB --- On Mon, 13/12/10, Jonathan Silk wrote: From: Jonathan Silk Subject: [INDOLOGY] Request for an article To: INDOLOGY at liverpool.ac.uk Date: Monday, 13 December, 2010, 8:54 PM dear Colleagues, On behalf of a friend, might someone have access to the following, and be willing to share a scan? Myles Dillon "Celt and Hindu" Vishveshvaranand Indological Journal? 1963, 1?21 many many thanks in advance, jonathan -- J. Silk Instituut Kern / Universiteit Leiden Leiden University Institute for Area Studies, LIAS Johan Huizinga Building, Room 1.37 Doelensteeg 16 2311 VL Leiden The Netherlands From michael.zimmermann at UNI-HAMBURG.DE Tue Dec 14 21:13:15 2010 From: michael.zimmermann at UNI-HAMBURG.DE (Michael Zimmermann) Date: Tue, 14 Dec 10 22:13:15 +0100 Subject: 3-years position as librarian in the field of Indian and Tibetan Studies at Hamburg University Message-ID: <161227091080.23782.8356786107094865703.generated@prod2.harmonylists.io> Dear Colleagues, I would appreciate your assistance in making known the following opportunity at Hamburg University: 3-years position as librarian in the field of Indian and Tibetan Studies -------------------------------------------------------------------------- Fakult?t: Fakult?t f?r Geisteswissenschaften Department: Asien-Afrika-Institut Seminar/Institut: Abteilung f?r Kultur und Geschichte Indiens und Tibets Ab 01.03.2011 ist die Stelle einer wissenschaftlichen Mitarbeiterin/eines wissenschaftlichen Mitarbeiters der Entgeltgruppe 13 TV-L mit der vollen regelm??igen Arbeitszeit (39 Stunden w?chentlich) zu besetzen. Das Vertragsverh?ltnis soll auf drei Jahre bis zum 28.02.2014 befristet werden.* Die Befristung des Vertrages erfolgt auf der Grundlage von ? 2 Abs. 1 Wissenschaftszeitvertragsgesetz. Die Stelle ist teilzeitgeeignet. Die Universit?t strebt die Erh?hung des Anteils von Frauen am wissenschaftlichen Personal an und fordert deshalb qualifizierte Frauen nachdr?cklich auf, sich zu bewerben. Frauen werden im Sinne des Hamburgischen Gleichstellungsgesetzes bei gleicher Qualifikation vor-rangig ber?cksichtigt. Aufgaben: Zu den Aufgaben einer wissenschaftlichen Mitarbeiterin/eines wissenschaftlichen Mitarbei-ters geh?ren wissenschaftliche Dienstleistungen vorrangig in der Forschung und der Lehre. Im Rahmen der Dienstaufgaben besteht Gelegenheit zur wissenschaftlichen Weiterbildung, insbesondere zur Anfertigung einer Dissertation. Hierf?r steht mindestens ein Drittel der vereinbarten Arbeitszeit (13 Stunden pro Woche) zur Verf?gung. Aufgabengebiet: Selbst?ndige Betreuung der Teilbibliotheken der Indologie und Tibetologie, Kooperation im Rahmen der Fachbereichsbibliothek, 2 Semesterwochenstunden Lehre pro Jahr. Einstellungsvoraussetzungen: Abschluss eines den Aufgaben entsprechenden Hochschulstudiums. Nachweislich gute Kenntnisse in Sanskrit und Tibetisch. Erw?nscht sind: Erfahrung in der bibliothekarischen Arbeit sowie die Bereitschaft, an bibliothekarischen Fortbildungen teilzunehmen und weitere fachbibliothekarisch relevante Sprachen zu erwer-ben. Hindi-Kenntnisse sind von Vorteil. Schwerbehinderte haben Vorrang vor gesetzlich nicht bevorrechtigten Bewerberin-nen/Bewerbern gleicher Eignung, Bef?higung und fachlicher Leistungen. Bewerbungen mit den ?blichen Unterlagen (Bewerbungsschreiben, tabellarischer Lebenslauf, Hochschulabschluss) werden bis zum 22.01.2011 erbeten an: Prof. Dr. Tatiana Oranskaia Universit?t Hamburg Asien-Afrika-Institut Abt. f?r Kultur und Geschichte Indiens und Tibets Alsterterrasse 1 20354 Hamburg F?r n?here Informationen wenden Sie sich bitte an Dr. Karin H?rner, +49 ? (0) 40 ? 428 38 ? 31 83, karin.hoerner at uni-hamburg.de oder schauen Sie im Internet unter www.aai.uni-hamburg.de/Bibliothek nach. * gem. ?? 27, 28 Hamburgisches Hochschulgesetz ------------------------------------------------------------------------------- ------------------------------------------ Prof. Dr. Michael Zimmermann Universit?t Hamburg, Abt. Indien und Tibet Alsterterrasse 1 D-20354 Hamburg Germany Tel.: +49-(0)40-42838-3384 Fax: +49-(0)40-42838-6944 Email: Michael.Zimmermann at uni-hamburg.de http://www.uni-hamburg.de/Wiss/FB/10/IndienS/index.html http://www.buddhismuskunde.uni-hamburg.de/ http://www.buddhismuskunde.uni-hamburg.de/Research.4.0.html?&L=1#c60 From eastwestcultural at YAHOO.COM Wed Dec 15 13:40:31 2010 From: eastwestcultural at YAHOO.COM (Dean Michael Anderson) Date: Wed, 15 Dec 10 05:40:31 -0800 Subject: Severe Hindi austerities in Kali Yuga? Message-ID: <161227091088.23782.8409384205551559294.generated@prod2.harmonylists.io> We were discussing the Hindu legends about severe austerities performed by Dhruva, Parvati, etc. and it came up that some Hindu scriptures say that they are not appropriate for Kali Yugi, i.e. the age that we are said to be in now. But no one could remember the source of that comment about their obsolescence. Does anyone have sources for this? Best, Dean AndersonEast West Cultural Institute From dominic.goodall at GMAIL.COM Wed Dec 15 03:43:26 2010 From: dominic.goodall at GMAIL.COM (Dominic Goodall) Date: Wed, 15 Dec 10 09:13:26 +0530 Subject: Request for an article In-Reply-To: <4D06ACE7.2070405@gattamelata.com> Message-ID: <161227091083.23782.6541998648823044517.generated@prod2.harmonylists.io> Dear Jonathan, dear Alexander, It seems we are missing some volumes, including 1 and 2. Sorry about that. Yours, with best wishes, Dominic Dominic Goodall ?cole fran?aise d'Extr?me-Orient, 19, rue Dumas, Pondicherry 605001 Tel. +91 413 2334539 On 14-Dec-2010, at 5:01 AM, Alexander Stolyarov wrote: > Dear Jonathan, > > this is Vol. 1 of 1963. I am not sure about this very vol. but EFEO Pondy library has a rich collection of this journal. There is a great probability that they have this one. > > Success > Alexander > > > 13.12.10 23:54, Jonathan Silk ?????: >> dear Colleagues, >> >> On behalf of a friend, might someone have access to the following, and be >> willing to share a scan? >> >> Myles Dillon "Celt and Hindu" Vishveshvaranand Indological Journal 1963, >> 1?21 >> >> many many thanks in advance, jonathan >> From beitel at GWU.EDU Wed Dec 15 14:22:57 2010 From: beitel at GWU.EDU (Alfred Hiltebeitel) Date: Wed, 15 Dec 10 09:22:57 -0500 Subject: Severe Hindi austerities in Kali Yuga? In-Reply-To: <682096.52925.qm@web62402.mail.re1.yahoo.com> Message-ID: <161227091090.23782.1017041157643689227.generated@prod2.harmonylists.io> I believe it is Narada who, for one, makes this point to Rama in justification for the killing of Shambuka in the Valmiki Ramayana Uttarakanda. Alf Hiltebeitel Professor of Religion and Human Sciences Department of Religion 2106 G Street, NW George Washington University Washington DC 20052 ----- Original Message ----- From: Dean Michael Anderson Date: Wednesday, December 15, 2010 8:40 am Subject: [INDOLOGY] Severe Hindi austerities in Kali Yuga? To: INDOLOGY at liverpool.ac.uk > We were discussing the Hindu legends about severe austerities > performed by Dhruva, Parvati, etc. and it came up that some Hindu > scriptures say that they are not appropriate for Kali Yugi, i.e. the > age that we are said to be in now. > But no one could remember the source of that comment about their > obsolescence. Does anyone have sources for this? > Best, > Dean AndersonEast West Cultural Institute From kauzeya at GMAIL.COM Wed Dec 15 08:23:50 2010 From: kauzeya at GMAIL.COM (Jonathan Silk) Date: Wed, 15 Dec 10 09:23:50 +0100 Subject: Request for an article In-Reply-To: Message-ID: <161227091085.23782.6277473116536732131.generated@prod2.harmonylists.io> Dear Colleagues, Thanks to the kindness of Christophe Vielle we obtained a copy of the article--many thanks to all who offered their help! jonathan On Wed, Dec 15, 2010 at 4:43 AM, Dominic Goodall wrote: > Dear Jonathan, dear Alexander, > It seems we are missing some volumes, including 1 and 2. Sorry about that. > Yours, with best wishes, > Dominic > > Dominic Goodall > ?cole fran?aise d'Extr?me-Orient, > 19, rue Dumas, > Pondicherry 605001 > Tel. +91 413 2334539 > > > On 14-Dec-2010, at 5:01 AM, Alexander Stolyarov wrote: > > > Dear Jonathan, > > > > this is Vol. 1 of 1963. I am not sure about this very vol. but EFEO Pondy > library has a rich collection of this journal. There is a great probability > that they have this one. > > > > Success > > Alexander > > > > > > 13.12.10 23:54, Jonathan Silk ?????: > >> dear Colleagues, > >> > >> On behalf of a friend, might someone have access to the following, and > be > >> willing to share a scan? > >> > >> Myles Dillon "Celt and Hindu" Vishveshvaranand Indological Journal > 1963, > >> 1?21 > >> > >> many many thanks in advance, jonathan > >> > -- J. Silk Instituut Kern / Universiteit Leiden Leiden University Institute for Area Studies, LIAS Johan Huizinga Building, Room 1.37 Doelensteeg 16 2311 VL Leiden The Netherlands From rpg at CALMAIL.BERKELEY.EDU Wed Dec 15 19:10:55 2010 From: rpg at CALMAIL.BERKELEY.EDU (Robert Goldman) Date: Wed, 15 Dec 10 11:10:55 -0800 Subject: Severe Hindi austerities in Kali Yuga? In-Reply-To: Message-ID: <161227091092.23782.10155932209900216623.generated@prod2.harmonylists.io> The idea that different religious duties are appropriate in the different yugas is widely stated. Compare Manusm?ti 1. 85-86 where aceticism (tapas) is prescribed for the K?ta Age, knowledge (j??na) for the Tret?, sacrifice (yaj?a) for the Dv?para and charity (d?na) for the K?ta. Alf is right to note that N?rada delivers a discourse in the Uttarak???a (sarga 65 of the critical edition) on asceticism and the yugas. But the ??i's point is rather different. He focuses on which of the four var?as are authorized to perform tapas in which yugas. His ultimate point is that ??dras are not so authorized until the K?ta. (As, starting with the brahmans, one class is added to the list each yuga). Thus, as the scene is set in the Tret?, the ??dra ?amb?ka, is violating dharma and thus merits punishment. Dr. R. P. Goldman Professor of Sanskrit Department of South and Southeast Asian Studies MC # 2540 The University of California at Berkeley Berkeley, CA 94720-2540 Tel: 510-642-4089 Fax: 510-642-2409 On Dec 15, 2010, at 6:22 AM, Alfred Hiltebeitel wrote: > I believe it is Narada who, for one, makes this point to Rama in > justification for the killing of Shambuka in the Valmiki Ramayana > Uttarakanda. > > Alf Hiltebeitel > Professor of Religion and Human Sciences > Department of Religion > 2106 G Street, NW > George Washington University > Washington DC 20052 > > ----- Original Message ----- > From: Dean Michael Anderson > Date: Wednesday, December 15, 2010 8:40 am > Subject: [INDOLOGY] Severe Hindi austerities in Kali Yuga? > To: INDOLOGY at liverpool.ac.uk > > >> We were discussing the Hindu legends about severe austerities >> performed by Dhruva, Parvati, etc. and it came up that some Hindu >> scriptures say that they are not appropriate for Kali Yugi, i.e. the >> age that we are said to be in now. >> But no one could remember the source of that comment about their >> obsolescence. Does anyone have sources for this? >> Best, >> Dean AndersonEast West Cultural Institute From reimann at BERKELEY.EDU Wed Dec 15 21:17:37 2010 From: reimann at BERKELEY.EDU (Luis Gonzalez-Reimann) Date: Wed, 15 Dec 10 13:17:37 -0800 Subject: Severe Hindi austerities in Kali Yuga? In-Reply-To: <17F1F7E9-1EE6-482A-9174-4106D748E2EF@calmail.berkeley.edu> Message-ID: <161227091095.23782.17790837731321896230.generated@prod2.harmonylists.io> I would add that the list of dharmas associated with the yugas in Manusmr?ti 1.85-86 also appears in the Mah?bh?rata (12.224.26-27, in the critical edition). The main point of these assignations seems to be to place yaj?a (Vedic sacrifice) in a bygone yuga, therefore justifying its loss of importance and allowing for other practices to be proclaimed as superior. Different traditions would then claim that their practices are foremost in the Kali Yuga. Although this is especially true of bhakti traditions -as seen in Bengali Vai??avism's assertion that chanting the name of Kr???a is the only way to attain liberation in Kali- others also used this procedure. Thus, claiming that tapas (austerity) does not belong in Kali can be a way of belittling it in favor of another practice, such as bhakti. This, however, is not the case in the R?m?ya?a passage, as explained by Bob Goldman, where the var?as are the main concern. Luis Gonz?lez-Reimann _____ on 12/15/2010 11:10 AM Robert Goldman wrote: > The idea that different religious duties are appropriate in the > different yugas is widely stated. Compare Manusm?ti 1. 85-86 where > aceticism (tapas) is prescribed for the K?ta Age, knowledge (j??na) > for the Tret?, sacrifice (yaj?a) for the Dv?para and charity (d?na) > for the K?ta. > > Alf is right to note that N?rada delivers a discourse in the > Uttarak???a (sarga 65 of the critical edition) on asceticism and the > yugas. But the ??i's point is rather different. He focuses on which of > the four var?as are authorized to perform tapas in which yugas. His > ultimate point is that ??dras are not so authorized until the K?ta. > (As, starting with the brahmans, one class is added to the list each > yuga). Thus, as the scene is set in the Tret?, the ??dra ?amb?ka, is > violating dharma and thus merits punishment. > Dr. R. P. Goldman > Professor of Sanskrit > Department of South and Southeast Asian Studies > MC # 2540 > The University of California at Berkeley > Berkeley, CA 94720-2540 > Tel: 510-642-4089 > Fax: 510-642-2409 > > > > > On Dec 15, 2010, at 6:22 AM, Alfred Hiltebeitel wrote: > >> I believe it is Narada who, for one, makes this point to Rama in >> justification for the killing of Shambuka in the Valmiki Ramayana >> Uttarakanda. >> >> Alf Hiltebeitel >> Professor of Religion and Human Sciences >> Department of Religion >> 2106 G Street, NW >> George Washington University >> Washington DC 20052 >> >> ----- Original Message ----- >> From: Dean Michael Anderson >> Date: Wednesday, December 15, 2010 8:40 am >> Subject: [INDOLOGY] Severe Hindi austerities in Kali Yuga? >> To: INDOLOGY at liverpool.ac.uk >> >> >>> We were discussing the Hindu legends about severe austerities >>> performed by Dhruva, Parvati, etc. and it came up that some Hindu >>> scriptures say that they are not appropriate for Kali Yugi, i.e. the >>> age that we are said to be in now. >>> But no one could remember the source of that comment about their >>> obsolescence. Does anyone have sources for this? >>> Best, >>> Dean AndersonEast West Cultural Institute > From rpg at CALMAIL.BERKELEY.EDU Wed Dec 15 21:31:10 2010 From: rpg at CALMAIL.BERKELEY.EDU (Robert Goldman) Date: Wed, 15 Dec 10 13:31:10 -0800 Subject: Severe Hindi austerities in Kali Yuga? In-Reply-To: <4D093071.4090008@berkeley.edu> Message-ID: <161227091097.23782.6273613400590145097.generated@prod2.harmonylists.io> I think Luis is no doubt right. By the way, please note my error in the previous posting. I meant, of course, that ??dras are not (according to the R?m?ya?a passage) authorized to perform tapas until the Kali (not the K?ta) yuga. Dr. R. P. Goldman Professor of Sanskrit Department of South and Southeast Asian Studies MC # 2540 The University of California at Berkeley Berkeley, CA 94720-2540 Tel: 510-642-4089 Fax: 510-642-2409 On Dec 15, 2010, at 1:17 PM, Luis Gonzalez-Reimann wrote: > I would add that the list of dharmas associated with the yugas in > Manusmr?ti 1.85-86 also appears in the Mah?bh?rata (12.224.26-27, > in the critical edition). The main point of these assignations seems > to be to place yaj?a (Vedic sacrifice) in a bygone yuga, therefore > justifying its loss of importance and allowing for other practices > to be proclaimed as superior. > > Different traditions would then claim that their practices are > foremost in the Kali Yuga. Although this is especially true of > bhakti traditions -as seen in Bengali Vai??avism's assertion > that chanting the name of Kr???a is the only way to attain > liberation in Kali- others also used this procedure. > > Thus, claiming that tapas (austerity) does not belong in Kali can be > a way of belittling it in favor of another practice, such as bhakti. > This, however, is not the case in the R?m?ya?a passage, as > explained by Bob Goldman, where the var?as are the main concern. > > Luis Gonz?lez-Reimann > > _____ > > on 12/15/2010 11:10 AM Robert Goldman wrote: >> The idea that different religious duties are appropriate in the >> different yugas is widely stated. Compare Manusm?ti 1. 85-86 where >> aceticism (tapas) is prescribed for the K?ta Age, knowledge >> (j??na) >> for the Tret?, sacrifice (yaj?a) for the Dv?para and charity >> (d?na) >> for the K?ta. >> >> Alf is right to note that N?rada delivers a discourse in the >> Uttarak???a (sarga 65 of the critical edition) on asceticism >> and the >> yugas. But the ??i's point is rather different. He focuses on >> which of >> the four var?as are authorized to perform tapas in which yugas. His >> ultimate point is that ??dras are not so authorized until the >> K?ta. >> (As, starting with the brahmans, one class is added to the list each >> yuga). Thus, as the scene is set in the Tret?, the ??dra >> ?amb?ka, is >> violating dharma and thus merits punishment. >> Dr. R. P. Goldman >> Professor of Sanskrit >> Department of South and Southeast Asian Studies >> MC # 2540 >> The University of California at Berkeley >> Berkeley, CA 94720-2540 >> Tel: 510-642-4089 >> Fax: 510-642-2409 >> >> >> >> >> On Dec 15, 2010, at 6:22 AM, Alfred Hiltebeitel wrote: >> >>> I believe it is Narada who, for one, makes this point to Rama in >>> justification for the killing of Shambuka in the Valmiki Ramayana >>> Uttarakanda. >>> >>> Alf Hiltebeitel >>> Professor of Religion and Human Sciences >>> Department of Religion >>> 2106 G Street, NW >>> George Washington University >>> Washington DC 20052 >>> >>> ----- Original Message ----- >>> From: Dean Michael Anderson >>> Date: Wednesday, December 15, 2010 8:40 am >>> Subject: [INDOLOGY] Severe Hindi austerities in Kali Yuga? >>> To: INDOLOGY at liverpool.ac.uk >>> >>> >>>> We were discussing the Hindu legends about severe austerities >>>> performed by Dhruva, Parvati, etc. and it came up that some Hindu >>>> scriptures say that they are not appropriate for Kali Yugi, i.e. >>>> the >>>> age that we are said to be in now. >>>> But no one could remember the source of that comment about their >>>> obsolescence. Does anyone have sources for this? >>>> Best, >>>> Dean AndersonEast West Cultural Institute >> From wujastyk at GMAIL.COM Thu Dec 16 11:41:51 2010 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Thu, 16 Dec 10 12:41:51 +0100 Subject: The Great Yoga Debate Message-ID: <161227091100.23782.15374183128664694842.generated@prod2.harmonylists.io> Apparently there's a debate about yoga in the US press at the moment. See, e.g., - http://onfaith.washingtonpost.com/onfaith/panelists/aseem_shukla/2010/04/nearly_twenty_million_people_in.html - http://www.nytimes.com/2010/11/28/nyregion/28yoga.html?_r=1 - http://newsweek.washingtonpost.com/onfaith/undergod/2010/04/shukla_and_chopra_the_great_yoga_debate.html - http://onfaith.washingtonpost.com/onfaith/guestvoices/2010/12/irony_and_the_yoga_wars.html(our own Pankaj Jain) The document that stirred up much of this is, - http://www.hafsite.org/media/pr/yoga-hindu-origins DW From evadeclercq at HOTMAIL.COM Thu Dec 16 15:42:17 2010 From: evadeclercq at HOTMAIL.COM (Eva De Clercq) Date: Thu, 16 Dec 10 15:42:17 +0000 Subject: 7 temporary research positions as assistant professor at Ghent University Message-ID: <161227091103.23782.15856063667018779828.generated@prod2.harmonylists.io> Dear colleagues, My apologies for cross-posting. The Faculty of Arts and Philosophy of Ghent University, Belgium, has seven openings for a temporary (3 years) postdoctoral research positions. We would like to encourage candidates from the field of Indology, Indian languages and cultures, Religious studies, etc. to apply. The deadline for application is the 10th of January 2011. Please forward this to anyone who may be interested. For further enquiries: Ev.DeClercq at UGent.be or evadeclercq at gmail.com With best wishes, Eva De Clercq ******** UNIVERSITEIT GENT- Ghent University ------------------------------------------------------- Vacancies(unofficial version, for official version, in dutch, see: http://www.ugent.be/nl/nieuwsagenda/vacatures/aap) For more information, contact Ev.DeClercq at UGent.be Assistant professor positions - deadline 10th of January 2011 The Faculty of Arts and Philosophy offers the following positions. These positions are temporary for a duration of three years. Seven full-time assistant professor positions at the Faculty of Arts and Philosophy (tel.:09/264.39.30) ? salary at 100%: min. ? 29 069,73 ? max. ? 45 317,25 (payable at 151,57%) Profile of the candidate - at the time of submission the candidate should hold the degree of Doctor in one of the study areas of the Faculty of Arts and Philosophy: Philosophy and Ethics, Language and Literature, History, Archeology and Art History, the mixed area of Languages and Cultures and/or Comparative Cultural Sciences. - the candidate should have carried out outstanding scientific research in the field of study concerned, that is proven by at least 4 publications in the form of (co-) authorship of articles mentioned in the Arts and Humanities Citation Index, the Social Science Citation Index, or the Science Citation Index or in the form of (co-) authorship of a book, published in an international publishing house and mentioned in the list of Ghent University's Research Board (http://www.ugent.be/nl/onderzoek/beleid/bibliometrie/uitgeverijen.htm/? searchterm=lijst%20uitgeverijen). You may also receive this list from the Dean's Office from Ms. Annelies Lefebvre (mailto:annelies.lefebvre at ugent.be; tel.: 09/264.39.31) or Ms. Vicky Vandenbogaerde (mailto:vicky.vandenbogaerde at ugent.be; tel.: 09/264.39.33); - papers presented at academic conferences are commended; - the candidate should possess the necessary didactic, organisational and communicative skills to support and guide doctoral students (f.i. in the frame of a Doctoral school); - the application must be accompanied by: a (fased) publication plan in view of the optimalisation of the research output. Content of the position - procuring research output and support - cooperation in courses at MA-level - academic service - at least 90% of the time must be spent on research *** *** *** The applications, with curriculum vitae and copies of the relevant diplomas, must be sent by registered post to the Department of Personnel and Organisation of Ghent University, Sint-Pietersnieuwstraat 25 ? 9000 Gent, Belgium. The deadline for application is 10th of January 2011. From reimann at BERKELEY.EDU Fri Dec 17 06:10:12 2010 From: reimann at BERKELEY.EDU (Luis Gonzalez-Reimann) Date: Thu, 16 Dec 10 22:10:12 -0800 Subject: making diacritics (on my Mac) In-Reply-To: Message-ID: <161227091113.23782.13133509639645183933.generated@prod2.harmonylists.io> Hi Arlo, I have been helped by Andrew Glass and Stefan Baums in this matter, I used their Gandhari Unicode font. But I have a PC, not a Mac. Maybe George Hart or someone else can help with the Mac. Best, Luis _____ on 12/16/2010 7:58 PM Arlo Griffiths wrote: > Sorry, for asking help about mundane issues such as the following: > In Luis Gonz?lez-Reimann's last posting, I admired his ability to produce r with subscript circle. I haven't yet found a way to make this combination (let alone the corresponding long vocalic r, or accented ones for Vedic) on my Mac with any of the inbuilt fonts/keyboards. Is there a way? > I am also looking for a way to make the candrabindu on top of an m. Is there any simple way to do so or must one work with specific Indological fonts and keyboards? > Finally, I'd like to make a tilde (~) on top of an m. This would seem to be an easy one, but the usual key combination for placing tilde on top does not yield the desired result when used with m in the U.S. Extended Keyboard. Does anyone know a solution? > Of course I'd be happiest if I could do all of the above tricks in one font and keyboard and still be able to make the usual diacritics too. > Thanks again, > Arlo Griffiths (EFEO/Jakarta) From Bradley.Clough at MSO.UMT.EDU Fri Dec 17 05:36:46 2010 From: Bradley.Clough at MSO.UMT.EDU (Clough, Bradley) Date: Thu, 16 Dec 10 22:36:46 -0700 Subject: making diacritics (on my Mac) Message-ID: <161227091110.23782.7233967500608254709.generated@prod2.harmonylists.io> Arlo, 1.) Under Systems Preferences: select Language and Text, then Input Sources, then Keyboard and Character Viewer (make sure it is on); then go down the list and select US extended (you will also see that you can use devanagari and gujarati etc). This enables the diacritics with only one extra stroke. 2) On the top bar on your screen, make sure the US flag has little u under it indicating US extended. 3) This enables the Option key to add extra strokes. For example, a long vowel stroke is Option A plus the letter (this will give you the stroke over any letter); a dot under a letter, for example, is Option X plus the letter (this will give you the dot under any letter); for the diacritic over the s (sh) for example, hit Option E plus letter; others include Option n and Option W for dots over a letter etc. option + a = ? then add any letter lower case or upper case option + e = ? option + n = ? option +w = ? option + x = . Best Wishes, Brad Bradley S. Clough (bradley.clough at mso.umt.edu) Assistant Professor of Asian Religions Liberal Studies Program LA 101 The University of Montana Missoula, MT 59812 -----Original Message----- From: Indology on behalf of Arlo Griffiths Sent: Thu 16-Dec-10 8:58 PM To: INDOLOGY at liverpool.ac.uk Subject: [INDOLOGY] making diacritics (on my Mac) Sorry, for asking help about mundane issues such as the following: In Luis Gonz?lez-Reimann's last posting, I admired his ability to produce r with subscript circle. I haven't yet found a way to make this combination (let alone the corresponding long vocalic r, or accented ones for Vedic) on my Mac with any of the inbuilt fonts/keyboards. Is there a way? I am also looking for a way to make the candrabindu on top of an m. Is there any simple way to do so or must one work with specific Indological fonts and keyboards? Finally, I'd like to make a tilde (~) on top of an m. This would seem to be an easy one, but the usual key combination for placing tilde on top does not yield the desired result when used with m in the U.S. Extended Keyboard. Does anyone know a solution? Of course I'd be happiest if I could do all of the above tricks in one font and keyboard and still be able to make the usual diacritics too. Thanks again, Arlo Griffiths (EFEO/Jakarta) From slindqui at MAIL.SMU.EDU Fri Dec 17 07:14:17 2010 From: slindqui at MAIL.SMU.EDU (Steven Lindquist) Date: Fri, 17 Dec 10 01:14:17 -0600 Subject: making diacritics (on my Mac) Message-ID: <161227091124.23782.16681161832398760142.generated@prod2.harmonylists.io> Arlo: I assume you want a built-in font (or standard unicode font) to be able to share documents in word processor form, etc. without the need for the recipient to have an Indological font? I don't think this is possible for a tilde over an m or the chandrabindu, but r with a subscript dot must be possible (if only for the fact it appears properly in email on a Mac and can be copy-pasted properly in a document). I use Gandhari and Gentium and I have never found a keystroke that creates it (keyboard viewer doesn't show it nor does the Word insert symbol function). -- Steven Lindquist, Ph.D. Assistant Professor Department of Religious Studies Southern Methodist University Homepage: http://faculty.smu.edu/slindqui -- On Dec 17, 2010, at 12:44 AM, Mary Storm wrote: > Hi Arlo, > > I have found Gandhari unicode works well on my Mac. If you use Gandhari Unicode be sure to use the EasyUnicode keyboard instead of the US or US extended keyboard. > > You can download Gandhari Unicode font if you go to the early Buddhist Manuscripts project page. > > http://www.ebmp.org/p_dwnlds.php > > Good Luck! > Mary > > Mary Storm, Ph.D. > Academic Director and Lecturer > India: National Identity and the Arts > and > Himalayan Buddhist Art and Architecture > SIT Study Abroad > http://www.sit.edu/studyabroad > F 301 Lado Sarai > New Delhi 110030 India > Mobile: +91 98106 98003 > > > On 17-Dec-2010, at 12:00 PM, Arlo Griffiths wrote: > >> Thank you. I had gotten so far, and am used to working that way. The problem is that those key combinations don't work for every imaginable combination. E.g., option + n + m will not place ? above an m. And of course it doesn't help yet for the more exotic diacritics. >> Arlo Griffiths >> >>> Date: Thu, 16 Dec 2010 22:36:46 -0700 >>> From: Bradley.Clough at MSO.UMT.EDU >>> Subject: Re: [INDOLOGY] making diacritics (on my Mac) >>> To: INDOLOGY at liverpool.ac.uk >>> >>> Arlo, >>> >>> 1.) Under Systems Preferences: select Language and Text, then Input Sources, then Keyboard and Character Viewer (make sure it is on); then go down the list and select US extended (you will also see that you can use devanagari and gujarati etc). This enables the diacritics with only one extra stroke. >>> >>> 2) On the top bar on your screen, make sure the US flag has little u under it indicating US extended. >>> >>> 3) This enables the Option key to add extra strokes. For example, a long vowel stroke is Option A plus the letter (this will give you the stroke over any letter); a dot under a letter, for example, is Option X plus the letter (this will give you the dot under any letter); for the diacritic over the s (sh) for example, hit Option E plus letter; others include Option n and Option W for dots over a letter etc. >>> >>> option + a = ? then add any letter lower case or upper case >>> option + e = ? >>> option + n = ? >>> option +w = ? >>> option + x = . >>> >>> Best Wishes, >>> Brad >>> >>> Bradley S. Clough (bradley.clough at mso.umt.edu) >>> Assistant Professor of Asian Religions >>> Liberal Studies Program >>> LA 101 >>> The University of Montana >>> Missoula, MT 59812 >>> >>> >>> >>> -----Original Message----- >>> From: Indology on behalf of Arlo Griffiths >>> Sent: Thu 16-Dec-10 8:58 PM >>> To: INDOLOGY at liverpool.ac.uk >>> Subject: [INDOLOGY] making diacritics (on my Mac) >>> >>> Sorry, for asking help about mundane issues such as the following: >>> In Luis Gonz?lez-Reimann's last posting, I admired his ability to produce r with subscript circle. I haven't yet found a way to make this combination (let alone the corresponding long vocalic r, or accented ones for Vedic) on my Mac with any of the inbuilt fonts/keyboards. Is there a way? >>> I am also looking for a way to make the candrabindu on top of an m. Is there any simple way to do so or must one work with specific Indological fonts and keyboards? >>> Finally, I'd like to make a tilde (~) on top of an m. This would seem to be an easy one, but the usual key combination for placing tilde on top does not yield the desired result when used with m in the U.S. Extended Keyboard. Does anyone know a solution? >>> Of course I'd be happiest if I could do all of the above tricks in one font and keyboard and still be able to make the usual diacritics too. >>> Thanks again, >>> Arlo Griffiths (EFEO/Jakarta) >> From mkapstei at UCHICAGO.EDU Fri Dec 17 08:57:57 2010 From: mkapstei at UCHICAGO.EDU (mkapstei at UCHICAGO.EDU) Date: Fri, 17 Dec 10 02:57:57 -0600 Subject: E. Gene Smith In-Reply-To: Message-ID: <161227091133.23782.4132890533068630855.generated@prod2.harmonylists.io> Dear colleagues, It is with much sorrow that I inform you of the passing of E. Gene Smith, former director of the US Library of Congress field office in India and founder of the Tibetan Buddhist Resource Center in New York. He was of course a friend to many of us, in Tibetan Studies and many other fields, and will be profoundly missed. Matthew T. Kapstein Numata Visiting Professor of Buddhist Studies The University of Chicago Divinity School Directeur d'?tudes Ecole Pratique des Hautes Etudes, Paris From arlogriffiths at HOTMAIL.COM Fri Dec 17 03:49:31 2010 From: arlogriffiths at HOTMAIL.COM (Arlo Griffiths) Date: Fri, 17 Dec 10 03:49:31 +0000 Subject: deyadharma Message-ID: <161227091105.23782.100626225313794819.generated@prod2.harmonylists.io> Is anybody aware of any discussion in the primary or secondary literature as to the way the term deyadharma was traditionally analyzed/understood? How does this compound get to have the pragmatic meaning of 'meritorious gift'? How has the tradition itself understood the value of dharma in this compound? I have seen Edgerton's gloss in BHSD, something like 'having the nature of something to be given' (quoted from memory), but I wonder if this corresponds to traditional interpretations, and whether the element deya might not simply have meant 'gift' in this context (rather than 'something to be given'). Thank you, Arlo Griffiths (EFEO/Jakarta) From arlogriffiths at HOTMAIL.COM Fri Dec 17 03:58:57 2010 From: arlogriffiths at HOTMAIL.COM (Arlo Griffiths) Date: Fri, 17 Dec 10 03:58:57 +0000 Subject: making diacritics (on my Mac) Message-ID: <161227091107.23782.13673257887680069308.generated@prod2.harmonylists.io> Sorry, for asking help about mundane issues such as the following: In Luis Gonz?lez-Reimann's last posting, I admired his ability to produce r with subscript circle. I haven't yet found a way to make this combination (let alone the corresponding long vocalic r, or accented ones for Vedic) on my Mac with any of the inbuilt fonts/keyboards. Is there a way? I am also looking for a way to make the candrabindu on top of an m. Is there any simple way to do so or must one work with specific Indological fonts and keyboards? Finally, I'd like to make a tilde (~) on top of an m. This would seem to be an easy one, but the usual key combination for placing tilde on top does not yield the desired result when used with m in the U.S. Extended Keyboard. Does anyone know a solution? Of course I'd be happiest if I could do all of the above tricks in one font and keyboard and still be able to make the usual diacritics too. Thanks again, Arlo Griffiths (EFEO/Jakarta) From slindqui at MAIL.SMU.EDU Fri Dec 17 11:47:01 2010 From: slindqui at MAIL.SMU.EDU (Steven Lindquist) Date: Fri, 17 Dec 10 05:47:01 -0600 Subject: making diacritics (on my Mac) In-Reply-To: <439BED09-A104-4F4F-8E82-51AE7EE77C09@khecari.com> Message-ID: <161227091143.23782.4839771513985169622.generated@prod2.harmonylists.io> Thanks for this. This solves finding the input for r subscript circle (in this keyboard, option r) as well as the chandrabindu. Note, though, that in some fonts the spacing is off for r subscript circle -- with the circle too far to the right -- but in several it is just fine) Best, Steven -- Steven Lindquist, Ph.D. Assistant Professor Department of Religious Studies Southern Methodist University Homepage: http://faculty.smu.edu/slindqui -- On Dec 17, 2010, at 4:26 AM, James Mallinson wrote: > Dear All, > > Further to my last post, here is the web page for the AsianExtended keyboard layout, which has a link for downloading it and instructions for its installation: http://www.bekkoame.ne.jp/~n-iyanag/researchTools/asianextended.html . > > All the best, > > Jim > > On 17 Dec 2010, at 03:58, Arlo Griffiths wrote: > >> Sorry, for asking help about mundane issues such as the following: >> In Luis Gonz?lez-Reimann's last posting, I admired his ability to produce r with subscript circle. I haven't yet found a way to make this combination (let alone the corresponding long vocalic r, or accented ones for Vedic) on my Mac with any of the inbuilt fonts/keyboards. Is there a way? >> I am also looking for a way to make the candrabindu on top of an m. Is there any simple way to do so or must one work with specific Indological fonts and keyboards? >> Finally, I'd like to make a tilde (~) on top of an m. This would seem to be an easy one, but the usual key combination for placing tilde on top does not yield the desired result when used with m in the U.S. Extended Keyboard. Does anyone know a solution? >> Of course I'd be happiest if I could do all of the above tricks in one font and keyboard and still be able to make the usual diacritics too. >> Thanks again, >> Arlo Griffiths (EFEO/Jakarta) From arlogriffiths at HOTMAIL.COM Fri Dec 17 06:30:55 2010 From: arlogriffiths at HOTMAIL.COM (Arlo Griffiths) Date: Fri, 17 Dec 10 06:30:55 +0000 Subject: making diacritics (on my Mac) In-Reply-To: <0C491E712451F64EBD49A0C984F3EC85034F7007@MUMMAILVS1.gs.umt.edu> Message-ID: <161227091115.23782.4437112352793763575.generated@prod2.harmonylists.io> Thank you. I had gotten so far, and am used to working that way. The problem is that those key combinations don't work for every imaginable combination. E.g., option + n + m will not place ? above an m. And of course it doesn't help yet for the more exotic diacritics. Arlo Griffiths > Date: Thu, 16 Dec 2010 22:36:46 -0700 > From: Bradley.Clough at MSO.UMT.EDU > Subject: Re: [INDOLOGY] making diacritics (on my Mac) > To: INDOLOGY at liverpool.ac.uk > > Arlo, > > 1.) Under Systems Preferences: select Language and Text, then Input Sources, then Keyboard and Character Viewer (make sure it is on); then go down the list and select US extended (you will also see that you can use devanagari and gujarati etc). This enables the diacritics with only one extra stroke. > > 2) On the top bar on your screen, make sure the US flag has little u under it indicating US extended. > > 3) This enables the Option key to add extra strokes. For example, a long vowel stroke is Option A plus the letter (this will give you the stroke over any letter); a dot under a letter, for example, is Option X plus the letter (this will give you the dot under any letter); for the diacritic over the s (sh) for example, hit Option E plus letter; others include Option n and Option W for dots over a letter etc. > > option + a = ? then add any letter lower case or upper case > option + e = ? > option + n = ? > option +w = ? > option + x = . > > Best Wishes, > Brad > > Bradley S. Clough (bradley.clough at mso.umt.edu) > Assistant Professor of Asian Religions > Liberal Studies Program > LA 101 > The University of Montana > Missoula, MT 59812 > > > > -----Original Message----- > From: Indology on behalf of Arlo Griffiths > Sent: Thu 16-Dec-10 8:58 PM > To: INDOLOGY at liverpool.ac.uk > Subject: [INDOLOGY] making diacritics (on my Mac) > > Sorry, for asking help about mundane issues such as the following: > In Luis Gonz?lez-Reimann's last posting, I admired his ability to produce r with subscript circle. I haven't yet found a way to make this combination (let alone the corresponding long vocalic r, or accented ones for Vedic) on my Mac with any of the inbuilt fonts/keyboards. Is there a way? > I am also looking for a way to make the candrabindu on top of an m. Is there any simple way to do so or must one work with specific Indological fonts and keyboards? > Finally, I'd like to make a tilde (~) on top of an m. This would seem to be an easy one, but the usual key combination for placing tilde on top does not yield the desired result when used with m in the U.S. Extended Keyboard. Does anyone know a solution? > Of course I'd be happiest if I could do all of the above tricks in one font and keyboard and still be able to make the usual diacritics too. > Thanks again, > Arlo Griffiths (EFEO/Jakarta) From sellmers at GMX.DE Fri Dec 17 06:38:02 2010 From: sellmers at GMX.DE (Sven Sellmer) Date: Fri, 17 Dec 10 07:38:02 +0100 Subject: making diacritics (on my Mac) In-Reply-To: Message-ID: <161227091118.23782.13497424365038434630.generated@prod2.harmonylists.io> There is a nice little program called Ukelele which enables you to make your own keyboard layouts with all the diacritics you need: http://scripts.sil.org/cms/scripts/page.php?site_id=nrsi&id=ukelele Best wishes, Sven Sellmer ************************************ Dr. Sven Sellmer Adam Mickiewicz University Institute of Oriental Studies South Asia Unit ul. 28 czerwca 1956 nr 198 61-485 Pozna? POLAND sven at amu.edu.pl Am 17.12.2010 um 07:30 schrieb Arlo Griffiths: > Thank you. I had gotten so far, and am used to working that way. The problem is that those key combinations don't work for every imaginable combination. E.g., option + n + m will not place ? above an m. And of course it doesn't help yet for the more exotic diacritics. > Arlo Griffiths > >> Date: Thu, 16 Dec 2010 22:36:46 -0700 >> From: Bradley.Clough at MSO.UMT.EDU >> Subject: Re: [INDOLOGY] making diacritics (on my Mac) >> To: INDOLOGY at liverpool.ac.uk >> >> Arlo, >> >> 1.) Under Systems Preferences: select Language and Text, then Input Sources, then Keyboard and Character Viewer (make sure it is on); then go down the list and select US extended (you will also see that you can use devanagari and gujarati etc). This enables the diacritics with only one extra stroke. >> >> 2) On the top bar on your screen, make sure the US flag has little u under it indicating US extended. >> >> 3) This enables the Option key to add extra strokes. For example, a long vowel stroke is Option A plus the letter (this will give you the stroke over any letter); a dot under a letter, for example, is Option X plus the letter (this will give you the dot under any letter); for the diacritic over the s (sh) for example, hit Option E plus letter; others include Option n and Option W for dots over a letter etc. >> >> option + a = ? then add any letter lower case or upper case >> option + e = ? >> option + n = ? >> option +w = ? >> option + x = . >> >> Best Wishes, >> Brad >> >> Bradley S. Clough (bradley.clough at mso.umt.edu) >> Assistant Professor of Asian Religions >> Liberal Studies Program >> LA 101 >> The University of Montana >> Missoula, MT 59812 >> >> >> >> -----Original Message----- >> From: Indology on behalf of Arlo Griffiths >> Sent: Thu 16-Dec-10 8:58 PM >> To: INDOLOGY at liverpool.ac.uk >> Subject: [INDOLOGY] making diacritics (on my Mac) >> >> Sorry, for asking help about mundane issues such as the following: >> In Luis Gonz?lez-Reimann's last posting, I admired his ability to produce r with subscript circle. I haven't yet found a way to make this combination (let alone the corresponding long vocalic r, or accented ones for Vedic) on my Mac with any of the inbuilt fonts/keyboards. Is there a way? >> I am also looking for a way to make the candrabindu on top of an m. Is there any simple way to do so or must one work with specific Indological fonts and keyboards? >> Finally, I'd like to make a tilde (~) on top of an m. This would seem to be an easy one, but the usual key combination for placing tilde on top does not yield the desired result when used with m in the U.S. Extended Keyboard. Does anyone know a solution? >> Of course I'd be happiest if I could do all of the above tricks in one font and keyboard and still be able to make the usual diacritics too. >> Thanks again, >> Arlo Griffiths (EFEO/Jakarta) > From arlogriffiths at HOTMAIL.COM Fri Dec 17 08:14:02 2010 From: arlogriffiths at HOTMAIL.COM (Arlo Griffiths) Date: Fri, 17 Dec 10 08:14:02 +0000 Subject: deyadharma In-Reply-To: <1049.77.188.115.248.1292573378.webmail@portal.zedat.fu-berlin.de> Message-ID: <161227091130.23782.16478084501960042.generated@prod2.harmonylists.io> Thank you Harry. Can you (or anyone else) supply this in pdf? Sorry, no Indological library at my disposal here. Best wishes, Arlo Griffiths > Date: Fri, 17 Dec 2010 09:09:38 +0100 > Subject: Re: [INDOLOGY] deyadharma > From: falk at zedat.fu-berlin.de > To: arlogriffiths at HOTMAIL.COM > > Hi Arlo, > see G. Bhattacharya, Dana-deyadharma, donation in early Buddhist records. > Investigating Indian Art. Berlin 1987: 39-60. > Best, Harry > > > > Is anybody aware of any discussion in the primary or secondary literature > > as to the way the term deyadharma was traditionally analyzed/understood? > > How does this compound get to have the pragmatic meaning of 'meritorious > > gift'? How has the tradition itself understood the value of dharma in this > > compound? I have seen Edgerton's gloss in BHSD, something like 'having the > > nature of something to be given' (quoted from memory), but I wonder if > > this corresponds to traditional interpretations, and whether the element > > deya might not simply have meant 'gift' in this context (rather than > > 'something to be given'). > > Thank you, > > Arlo Griffiths (EFEO/Jakarta) > > From jim at KHECARI.COM Fri Dec 17 09:27:52 2010 From: jim at KHECARI.COM (James Mallinson) Date: Fri, 17 Dec 10 09:27:52 +0000 Subject: making diacritics (on my Mac) In-Reply-To: Message-ID: <161227091136.23782.4548358757916564127.generated@prod2.harmonylists.io> On 17 Dec 2010, at 03:58, Arlo Griffiths wrote: > > I am also looking for a way to make the candrabindu on top of an m. > Is there any simple way to do so or must one work with specific > Indological fonts and keyboards? Dear Arlo and others, I can't give you a simple answer to your other questions, but on my setup on my Mac, in which I use an easily downloadable keyboard layout called Asian Extended, alt+m produces m with a candrabindu above it. All the best, Jim From jim at KHECARI.COM Fri Dec 17 10:26:36 2010 From: jim at KHECARI.COM (James Mallinson) Date: Fri, 17 Dec 10 10:26:36 +0000 Subject: making diacritics (on my Mac) In-Reply-To: Message-ID: <161227091138.23782.17885630686026132353.generated@prod2.harmonylists.io> Dear All, Further to my last post, here is the web page for the AsianExtended keyboard layout, which has a link for downloading it and instructions for its installation: http://www.bekkoame.ne.jp/~n-iyanag/researchTools/asianextended.html . All the best, Jim On 17 Dec 2010, at 03:58, Arlo Griffiths wrote: > Sorry, for asking help about mundane issues such as the following: > In Luis Gonz?lez-Reimann's last posting, I admired his ability to > produce r with subscript circle. I haven't yet found a way to make > this combination (let alone the corresponding long vocalic r, or > accented ones for Vedic) on my Mac with any of the inbuilt fonts/ > keyboards. Is there a way? > I am also looking for a way to make the candrabindu on top of an m. > Is there any simple way to do so or must one work with specific > Indological fonts and keyboards? > Finally, I'd like to make a tilde (~) on top of an m. This would > seem to be an easy one, but the usual key combination for placing > tilde on top does not yield the desired result when used with m in > the U.S. Extended Keyboard. Does anyone know a solution? > Of course I'd be happiest if I could do all of the above tricks in > one font and keyboard and still be able to make the usual diacritics > too. > Thanks again, > Arlo Griffiths (EFEO/Jakarta) From kauzeya at GMAIL.COM Fri Dec 17 11:11:35 2010 From: kauzeya at GMAIL.COM (Jonathan Silk) Date: Fri, 17 Dec 10 12:11:35 +0100 Subject: deyadharma In-Reply-To: Message-ID: <161227091141.23782.10443896594575104664.generated@prod2.harmonylists.io> I don't know what Harry wrote, since must have directed himself to you privately, but my own notes indicate one should consult: Oskar von Hin?ber, Die Palola ??his: Ihre Steininschriften, Inschriften auf Bronzen, Handschriftenkolophone und Schutzzauber. Materialien zur Geschichte von Gilgit und Chilas. Antiquities of Northern Pakistan: Reports and Studies 5 [Mainz: Verlag Philipp von Zabern, 2004]: 177ff. On Fri, Dec 17, 2010 at 4:49 AM, Arlo Griffiths wrote: > Is anybody aware of any discussion in the primary or secondary literature > as to the way the term deyadharma was traditionally analyzed/understood? How > does this compound get to have the pragmatic meaning of 'meritorious gift'? > How has the tradition itself understood the value of dharma in this > compound? I have seen Edgerton's gloss in BHSD, something like 'having the > nature of something to be given' (quoted from memory), but I wonder if this > corresponds to traditional interpretations, and whether the element deya > might not simply have meant 'gift' in this context (rather than 'something > to be given'). > Thank you, > Arlo Griffiths (EFEO/Jakarta) -- J. Silk Instituut Kern / Universiteit Leiden Leiden University Institute for Area Studies, LIAS Johan Huizinga Building, Room 1.37 Doelensteeg 16 2311 VL Leiden The Netherlands From mnstorm at MAC.COM Fri Dec 17 06:44:41 2010 From: mnstorm at MAC.COM (Mary Storm) Date: Fri, 17 Dec 10 12:14:41 +0530 Subject: making diacritics (on my Mac) In-Reply-To: Message-ID: <161227091121.23782.1483272595363838137.generated@prod2.harmonylists.io> Hi Arlo, I have found Gandhari unicode works well on my Mac. If you use Gandhari Unicode be sure to use the EasyUnicode keyboard instead of the US or US extended keyboard. You can download Gandhari Unicode font if you go to the early Buddhist Manuscripts project page. http://www.ebmp.org/p_dwnlds.php Good Luck! Mary Mary Storm, Ph.D. Academic Director and Lecturer India: National Identity and the Arts and Himalayan Buddhist Art and Architecture SIT Study Abroad http://www.sit.edu/studyabroad F 301 Lado Sarai New Delhi 110030 India Mobile: +91 98106 98003 On 17-Dec-2010, at 12:00 PM, Arlo Griffiths wrote: > Thank you. I had gotten so far, and am used to working that way. The problem is that those key combinations don't work for every imaginable combination. E.g., option + n + m will not place ? above an m. And of course it doesn't help yet for the more exotic diacritics. > Arlo Griffiths > >> Date: Thu, 16 Dec 2010 22:36:46 -0700 >> From: Bradley.Clough at MSO.UMT.EDU >> Subject: Re: [INDOLOGY] making diacritics (on my Mac) >> To: INDOLOGY at liverpool.ac.uk >> >> Arlo, >> >> 1.) Under Systems Preferences: select Language and Text, then Input Sources, then Keyboard and Character Viewer (make sure it is on); then go down the list and select US extended (you will also see that you can use devanagari and gujarati etc). This enables the diacritics with only one extra stroke. >> >> 2) On the top bar on your screen, make sure the US flag has little u under it indicating US extended. >> >> 3) This enables the Option key to add extra strokes. For example, a long vowel stroke is Option A plus the letter (this will give you the stroke over any letter); a dot under a letter, for example, is Option X plus the letter (this will give you the dot under any letter); for the diacritic over the s (sh) for example, hit Option E plus letter; others include Option n and Option W for dots over a letter etc. >> >> option + a = ? then add any letter lower case or upper case >> option + e = ? >> option + n = ? >> option +w = ? >> option + x = . >> >> Best Wishes, >> Brad >> >> Bradley S. Clough (bradley.clough at mso.umt.edu) >> Assistant Professor of Asian Religions >> Liberal Studies Program >> LA 101 >> The University of Montana >> Missoula, MT 59812 >> >> >> >> -----Original Message----- >> From: Indology on behalf of Arlo Griffiths >> Sent: Thu 16-Dec-10 8:58 PM >> To: INDOLOGY at liverpool.ac.uk >> Subject: [INDOLOGY] making diacritics (on my Mac) >> >> Sorry, for asking help about mundane issues such as the following: >> In Luis Gonz?lez-Reimann's last posting, I admired his ability to produce r with subscript circle. I haven't yet found a way to make this combination (let alone the corresponding long vocalic r, or accented ones for Vedic) on my Mac with any of the inbuilt fonts/keyboards. Is there a way? >> I am also looking for a way to make the candrabindu on top of an m. Is there any simple way to do so or must one work with specific Indological fonts and keyboards? >> Finally, I'd like to make a tilde (~) on top of an m. This would seem to be an easy one, but the usual key combination for placing tilde on top does not yield the desired result when used with m in the U.S. Extended Keyboard. Does anyone know a solution? >> Of course I'd be happiest if I could do all of the above tricks in one font and keyboard and still be able to make the usual diacritics too. >> Thanks again, >> Arlo Griffiths (EFEO/Jakarta) > From kellner at ASIA-EUROPE.UNI-HEIDELBERG.DE Fri Dec 17 12:00:30 2010 From: kellner at ASIA-EUROPE.UNI-HEIDELBERG.DE (Kellner, Birgit) Date: Fri, 17 Dec 10 13:00:30 +0100 Subject: AW: [INDOLOGY] deyadharma In-Reply-To: Message-ID: <161227091145.23782.14081827692418306344.generated@prod2.harmonylists.io> As von Hin?ber's book just happens to be open on my desk, and since Arlo might not have access to it, here's the gist of it: Von Hin?ber follows M. and W. Geiger ("P?li Dhamma vornehmlich in der kanonischen Literatur", Kleine Schriften, Wiesbaden 1973, esp. p. 191) in assuming the meaning "Sache, Gegenstand" for dhamma in this compound. Hence the original meaning must be "something that is to be given". And this corresponds to canonical and Therav?da usage of the term. Deyadharma gradually replaces the older d?na (so also Bhattacharya, D?na-Deyadharma, p. 51f.). Birgit Kellner ________________________________________ Von: Indology [INDOLOGY at liverpool.ac.uk] im Auftrag von Jonathan Silk [kauzeya at GMAIL.COM] Gesendet: Freitag, 17. Dezember 2010 12:11 An: INDOLOGY at liverpool.ac.uk Betreff: Re: [INDOLOGY] deyadharma I don't know what Harry wrote, since must have directed himself to you privately, but my own notes indicate one should consult: Oskar von Hin?ber, Die Palola ??his: Ihre Steininschriften, Inschriften auf Bronzen, Handschriftenkolophone und Schutzzauber. Materialien zur Geschichte von Gilgit und Chilas. Antiquities of Northern Pakistan: Reports and Studies 5 [Mainz: Verlag Philipp von Zabern, 2004]: 177ff. On Fri, Dec 17, 2010 at 4:49 AM, Arlo Griffiths wrote: > Is anybody aware of any discussion in the primary or secondary literature > as to the way the term deyadharma was traditionally analyzed/understood? How > does this compound get to have the pragmatic meaning of 'meritorious gift'? > How has the tradition itself understood the value of dharma in this > compound? I have seen Edgerton's gloss in BHSD, something like 'having the > nature of something to be given' (quoted from memory), but I wonder if this > corresponds to traditional interpretations, and whether the element deya > might not simply have meant 'gift' in this context (rather than 'something > to be given'). > Thank you, > Arlo Griffiths (EFEO/Jakarta) -- J. Silk Instituut Kern / Universiteit Leiden Leiden University Institute for Area Studies, LIAS Johan Huizinga Building, Room 1.37 Doelensteeg 16 2311 VL Leiden The Netherlands From r.mahoney at INDICA-ET-BUDDHICA.ORG Fri Dec 17 07:38:47 2010 From: r.mahoney at INDICA-ET-BUDDHICA.ORG (Richard MAHONEY) Date: Fri, 17 Dec 10 20:38:47 +1300 Subject: making diacritics (on my Mac) [Emacs :: utf-8-input.el] In-Reply-To: <60CAB894-0A4A-4B40-9073-F80C90E446CC@mail.smu.edu> Message-ID: <161227091127.23782.1130114691638084554.generated@prod2.harmonylists.io> Dear Arlo &c., On Fri, Dec 17, 2010 at 01:14:17AM -0600, Steven Lindquist wrote: > Arlo: I assume you want a built-in font (or standard unicode font) > to be able to share documents in word processor form, etc. without > the need for the recipient to have an Indological font? > > I don't think this is possible for a tilde over an m or the > chandrabindu, but r with a subscript dot must be possible (if only > for the fact it appears properly in email on a Mac and can be > copy-pasted properly in a document). I use Gandhari and Gentium and > I have never found a keystroke that creates it (keyboard viewer > doesn't show it nor does the Word insert symbol function). A long while ago I put together a file that enables Emacs users to input utf8 characters -- and yes, thanks again to Stefan for showing me how such a thing was possible. It works by using `postfix modifiers' and is completely configurable depending on what one prefers. All one needs to do is alter the file, adding keystrokes that are convenient. For Emacs users out there, I'm attaching a copy. There are also more details here: UTF-8 input framework for GNU Emacs: utf-8-input.el. http://indica-et-buddhica.org/sections/repositorium-preview/materials/software/emacs-utf8-input-framework I have used this system for years on various UNIX systems. I take it that it should also work with Emacs under Linux, Windows and on Macs. Kind regards, Richard -- Richard MAHONEY - Indica et Buddhica Littledene, Bay Road, OXFORD 7430, NZ PO Box 25, OXFORD 7443 +64 3 312 1699 r.mahoney at indica-et-buddhica.org http://indica-et-buddhica.org http://camera-antipodea.indica-et-buddhica.com -------------- next part -------------- An embedded and charset-unspecified text was scrubbed... Name: utf-8-input.el URL: From christophe.vielle at UCLOUVAIN.BE Sat Dec 18 09:13:13 2010 From: christophe.vielle at UCLOUVAIN.BE (Christophe Vielle) Date: Sat, 18 Dec 10 10:13:13 +0100 Subject: Fwd: Announcement: "The Archaeology of Bhakti", workshop-cum-conference at Pondicherry Centre of the EFEO - 1st to 12th August 2011 Message-ID: <161227091151.23782.912190862449057582.generated@prod2.harmonylists.io> >Date: Fri, 17 Dec 2010 22:45:41 +0100 >To: Indology >From: Emmanuel Francis (by way of Christophe Vielle) > > >Paris, 17th December 2010 > > >Dear colleagues, > > >It is with great pleasure and great expectations >that we announce that the first of a series of >international workshops-cum-conferences devoted >to "The Archaeology of Bhakti" will be held at >the Pondicherry Centre of the EFEO from 1st to >12th August 2011. > > > >The theme for this year is: "North and South: >the cults of K.r.s.na/Vi.s.nu and MurukaN/Skanda >in their infancy." [note that the theme is fixed >but that the title is provisional] > > > >The workshop part will take place from the 1st >to the 10th of August. The participants will >have the opportunity to present (for half a day >or a full day) primary source material dealing >with early Bhakti from North and South India >related to K.r.s.na/Vi.s.nu and/or >MurukaN/Skanda: sculpture, texts (inscriptions >are most welcome), etc. > > > >The conference will then take place on 11th and >12th August. The speakers will have 45 minutes >(+ 15 minutes of discussion) to present a paper >dealing with the same theme. Contributions that >include also material related to Southeast >Asia will be welcome. > > > >The proceedings of the conference will be published in due course. > > > >Please let us know if you are interested in >participating in the workshop or the conference >or in both and do not hesitate to diffuse this >announcement. > > > >In the course of January 2011, an official >announcement will be posted on the EFEO website >(www.efeo.fr). > > > >Please, note also that the 9th Classical Tamil >Summer Seminar, organised by Eva Wilden at the >Pondicherry Centre of the EFEO, and focusing on >the three old Vaishnava antaatis >by PoykaiyaaLaar, PuutattaaLvaar and >PeeyaaLvaar, will follow during the 2nd half of >August. > > > >With best wishes. > >Emmanuel Francis, Val?rie Gillet, Charlotte Schmid. > >---------------------------------------------- > > >Paris, le 17 d?cembre 2010 > > >Chers coll?gues > > > >Nous avons le plaisir d'annoncer que le premier >d'une s?rie d'ateliers-colloques ? Arch?ologie >de la Bhakti en Inde du Sud ? se tiendra au >centre EFEO de Pondich?ry du 1er au 12 ao?t 2011. > > > >Pour cette ann?e 2011, nous avons choisi le >th?me suivant : ? Nord et Sud : l'enfance de la >bhakti, K.r.s.na/Vi.s.nu et Murukan/Skanda ?. >[notez que le th?me est fix?, mais que son >intitul? est encore provisoire] > > > >L'atelier aura lieu du 1er au 10 ao?t. Les >participants sont invit?s ? pr?senter (pour une >demi-journ?e ou pour une journ?e enti?re) des >documents concernant la Bhakti ancienne d'Inde >du Sud et d'Inde du Nord en relation avec >K.r.s.na/Vi.s.nu et/ou MurukaN/Skanda : >sculptures, textes (les inscriptions sont >particuli?rement bienvenues), etc. > > >Le colloque aura lieu les 11 et 12 ao?t. Les >orateurs disposeront d'environ 45 minutes (+ 15 >minutes de discussion) pour pr?senter une >communication concernant le m?me th?me. Les >contributions incluant ?galement des sources >provenant d'Asie du Sud-Est sont les bienvenues. > > > >Les actes du colloque seront publi?s. > > > >Merci de nous faire savoir si vous d?sirez >participer ? cet atelier ou ? ce colloque, ou >aux deux. N'h?sitez pas ? assurer ? cette >annonce la diffusion la plus large possible. > > > >Dans le courant du mois de janvier 2011, une >annonce officielle sera plac?e sur le site >internet de l'EFEO >(www.efeo.fr). > > > >Notez ?galement que le s?minaire de tamoul >classique conna?tra sa 9e ?dition (Classical >Tamil Summer Seminar), organis?e par Eva Wilden >au centre EFEO de Pondich?ry dans la deuxi?me >moiti? du mois d'ao?t. Elle sera consacr?e aux >trois antaatis vishnouites de PoykaiyaaLvaar, de >PuutattaaLvaar et de PeeyaaLvaar. > > > >Tr?s cordialement. > > > >Emmanuel Francis, Val?rie Gillet, Charlotte Schmid. > > > >************************************************************* -- http://www.uclouvain.be/christophe.vielle http://belgianindology.blogs.lalibre.be/ -- Sign-up to Dropbox using the following link and get 2.25 gigabytes of storage free. http://www.dropbox.com/referrals/NTEwOTE3Nzg1OQ -------------- next part -------------- A non-text attachment was scrubbed... Name: Bhakti_Workshop_Pondichery_2011.pdf Type: application/pdf Size: 37592 bytes Desc: not available URL: From axel.michaels at YAHOO.DE Sun Dec 19 04:13:17 2010 From: axel.michaels at YAHOO.DE (Axel Michaels) Date: Sun, 19 Dec 10 04:13:17 +0000 Subject: "Ritual Dyanamics and the Science of Ritual" Message-ID: <161227091156.23782.2660413217236490294.generated@prod2.harmonylists.io> Dear colleagues, last week I partly announced the publication of the proceedings of the international conference "Ritual Dynamics and the Science of Ritual" (Heidelberg 2008) of which many contributions deal with South Asia as you can see from the detailed table of contents in the attachment. I apologize for cross-posting. Contents (for a more detailed table of content see the attachment) Volume I Grammars and Morphologies of Ritual Practices in Asia (2010) Section I: Grammar and Morphology of Ritual Editors: Axel Michaels (Heidelberg) & Anand Mishra (Heidelberg) Section II: Ritual Discourse, Ritual Performance in China and Japan Editors: Lucia Dolce, Gil Raz & Katja Triplett Volume II Body, Performance, Agency and Experience (2010) Section I: Ritual and Agency Editor: Angelos Chaniotis (Princeton) Section II: Ritual, Performance, and Event Editor: Silke Leopold and Hendrik Schulze (Heidelberg) Section III: The Body and Food in Ritual Editor: Eric Venbrux, Thomas Quartier and Joanna Wojtkowiak (Nijmegen) Section IV: The Varieties of Ritual Experience Editors: Jan Weinhold (Heidelberg) and Geoffrey Samuel (Cardiff) Volume III State, Power and Violence (2010) Section I: Ritual and Violence Editor: Margo Kitts (Honolulu) Section II: Rituals of Power and Consent Editor: Bernd Schneidm?ller (Heidelberg) Section III: Usurping Ritual Editors: Gerald Schwedler and Eleni Tounta (Z?rich) Section IV: State and Ritual in India Editor: Hermann Kulke and Uwe Skoda (Kiel) Volume IV Reflexivity, Media and Visuality (2011) Section I: Reflexivity and Discourse on Ritual Editor: Udo Simon (Heidelberg) Section II: Ritual and Media Editor: Christiane Brosius and Karin Polit (Heidelberg) Section III: Ritual and Visuality Editors: Petra H. R?sch (K?ln) and Corinna Wessels-Mevissen (Berlin) Section IV: Ritual Design Editor: Gregor Ahn (Heidelberg) Volume V Transfer and spaces (2010) Section I: Ritual Transfer Editors: Gita Dharampal-Frick and Robert Langer (Heidelberg) Section II: Ritualized Space and Objects of Sacrosanctity Editor: Nils Holger Petersen (Kopenhagen) Wiesbaden: Otto Harrassowitz Publishers, 2010-11. All volumes include a searchable E-Book version in PDF format on CD. A set price for all 5 volumes is offerred. ------------------------------ Prof. Dr. Axel Michaels Co-Director Excellence Cluster "Asia and Europe in a Global Context", Sprecher des SFB 619 ("Ritualdynamik") Universit?t Heidelberg, S?dasien-Institut, Im Neuenheimer Feld 330, D-69120 Heidelberg Tel. +49-6221-548917 / Fax +49-6221-546338 http://www.asia-europe.uni-heidelberg.de/ -- www.ritualdynamik.uni-hd.de -- http://www.sai.uni-heidelberg.de/abt/IND/index.html Emails: sek-michaels at uni-heidelberg.de (SAI office) -- Axel.Michaels at urz.uni-heidelberg.de (official and personal) -- michaels at asia-europe.uni-heidelberg.de (Cluster mail) -------------- next part -------------- A non-text attachment was scrubbed... Name: general_table-of-contents.pdf Type: application/pdf Size: 235654 bytes Desc: not available URL: From mkapstei at UCHICAGO.EDU Mon Dec 20 17:33:02 2010 From: mkapstei at UCHICAGO.EDU (mkapstei at UCHICAGO.EDU) Date: Mon, 20 Dec 10 11:33:02 -0600 Subject: Obituary of E. Gene Smith In-Reply-To: <640729.17805.qm@web27307.mail.ukl.yahoo.com> Message-ID: <161227091161.23782.12300682985216336544.generated@prod2.harmonylists.io> Dear colleagues, I attach here the obituary that the Tibetan Buddhist Resource Center, the organization founded by E. Gene Smith, has prepared, detailing many of his achievements, and including information regarding his memorial. Matthew Matthew T. Kapstein Numata Visiting Professor of Buddhist Studies The University of Chicago Divinity School Directeur d'?tudes Ecole Pratique des Hautes Etudes, Paris -------------- next part -------------- A non-text attachment was scrubbed... Name: Smith_Gene_obit_1.0.doc Type: application/msword Size: 42496 bytes Desc: not available URL: From wujastyk at GMAIL.COM Thu Dec 23 15:15:19 2010 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Thu, 23 Dec 10 16:15:19 +0100 Subject: my new email address Message-ID: <161227091164.23782.7227812816396990799.generated@prod2.harmonylists.io> Dear colleagues, My email address is wujastyk at gmail.com Please be sure to use that address if you write to me, and weed out any references to d.wujastyk @ ucl.ac.uk wujastyk @ ucl.ac.uk ucgadkw @ ucl.ac.uk. In fact, @ ucl.ac.uk I switched address a couple of years ago, and I've been rather pro-active in spreading the new address. There's also an auto-response from the old address that informs about the change. But today I logged in to my old UCL account after a longish gap, and was horrified to discover amongst hundreds and hundreds of spams a few important messages from colleagues that had never reached me. I'm hoping that the gmail address above will be good for life. Thank you! Dr Dominik Wujastyk Institut f?r S?dasien-, Tibet- und Buddhismuskunde Universit?t Wien Spitalgasse 2-4, Hof 2, Eingang 2.1 A-1090 Vienna Austria -- Long-term email address: wujastyk at gmail.com PGP key: http://wujastyk.net/pgp.html From wujastyk at GMAIL.COM Thu Dec 23 16:06:57 2010 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Thu, 23 Dec 10 17:06:57 +0100 Subject: A Study of the Manuscripts of the Woolner Collection, Lahore Message-ID: <161227091167.23782.6413890681612210567.generated@prod2.harmonylists.io> On behalf of the Woolner Project team at the University of Vienna, I am pleased to announce the public release of a new database of information about the manuscripts of the Woolner Collection in Lahore. Many of you will already be aware of the 9000 or so Indic MSS owned by the Punjab University Library, that were collected from 1913 onwards by Prof. Banarsi Das (lecturer in Hindi at the Oriental College, Lahore) and his colleagues, to form a memorial library for the Principal of the Oriental College, Prof. A. C. Woolner. Two volumes of a catalogue were published (1932, 1941). Since that time, more manuscripts were added, and the collection has been kept in good condition. A small number of scholars have visited the collection in Lahore over the years. However, the Punjab University Library has not routinely employed a specialist librarian with skills in Devanagari, Sanskrit, and related languages, so the collection has remained hard to access for those unable to visit in person. It also became difficult, with the passage of years, to match the catalogue numbers with the accession numbers and shelf numbers of the manuscripts. Three years ago, a joint project was begun between the University of the Punjab, the University of Vienna, and Geumgang University, S. Korea. The goal was to study and digitally preserve the philosophical manuscripts in the Woolner Collection, and to bring access and information about the collection up to date. The project was initiated and led by Prof. Karin Preisendanz, of the University of Vienna. Two major goals of that project were to photograph the manuscripts digitally, and to create a database of up-to-date information about the manuscripts, with a strong prosopographical dimension. The Woolner manuscript database has been under intensive development, and yesterday, the Department of South Asian, Tibetan and Buddhist Studies of the University of Vienna was pleased to be able to launch the database publicly, at this address: http://www.istb.univie.ac.at/swc Due to copyright restrictions, the digital images of the manuscripts cannot be shared at this time. We hope that negotiations with the University of the Punjab on this matter may be fruitful in the future. At the present time, only registered users with a login ID and password may see the images (approximately 6500 images, covering beginnings and endings of manuscripts). For further background information about the project, and contact details, see also: - http://www.istb.univie.ac.at/woolner/ (= http://woolnerproject.org) All enquiries, please, to - woolnerproject at gmail.com Season's greetings, Dr Dominik Wujastyk Institut f?r S?dasien-, Tibet- und Buddhismuskunde Universit?t Wien Spitalgasse 2-4, Hof 2, Eingang 2.1 A-1090 Vienna Austria From bhairava11 at GMAIL.COM Fri Dec 24 17:13:54 2010 From: bhairava11 at GMAIL.COM (Christopher Wallis) Date: Fri, 24 Dec 10 09:13:54 -0800 Subject: Date of usage of the word Bhaarata to denote India Message-ID: <161227091169.23782.16095968549640002345.generated@prod2.harmonylists.io> Dear esteemed colleagues, Happy holidays. I am reading and translating a very late ha.tha-yoga text called the Yoga-Kar.nikaa, the date of which can possibly be determined by its use of the phrase* sarvatiirthe.su bhaarate*. Does anyone know the earliest usage of Bhaarata in the meaning "India"? I am guessing 19th century, but I really don't know. thank you, Chris Wallis -- ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) University of California at Berkeley From palaniappa at AOL.COM Fri Dec 24 21:22:46 2010 From: palaniappa at AOL.COM (Sudalaimuthu Palaniappan) Date: Fri, 24 Dec 10 15:22:46 -0600 Subject: [RISA-L LIST] Date of usage of the word Bhaarata to denote India In-Reply-To: Message-ID: <161227091172.23782.12153327083028477783.generated@prod2.harmonylists.io> If I remember right, the Critical Edition of the Mah?bh?rata is dated between 400BC - 400CE. The date of the H?th?gumph? inscription of Kh?ravela falls within a narrower range, possibly 2nd half of 1st century BC. According to Jayaswal and Banerji, Kh?ravela has used Bharadavasa (Skt. Bh?ratavar?a) to refer to the plains of north India. (See EI, vol. 20, p. 78) Regards, S. Palaniappan South Asia Research and Information Institute (SARII) On Dec 24, 2010, at 2:23 PM, Diana Eck wrote: > The Mahabharata describes Bharata as the land that stretches from the Himalayas to the southern sea. Then, of course, all the cosmologies that include Bharata. > Diana > >> Dear Chris, >> >> I'm not sure of the earliest usage, but the expression "bhaaratavarSa" is already used in puranic literature, well before the 19th century, so perhaps that phrase may not be useful for dating purposes. >> >> Hope this helps. All the best, >> >> Carlos Pomeda >> ABD, U.C. Berkeley >> >> On 12/24/10 11:14 AM, Christopher Wallis wrote: >>> Dear esteemed colleagues, >>> >>> Happy holidays. I am reading and translating a very late ha.tha-yoga text >>> called the Yoga-Kar.nikaa, the date of which can possibly be determined by >>> its use of the phrase* sarvatiirthe.su bhaarate*. Does anyone know the >>> earliest usage of Bhaarata in the meaning "India"? I am guessing 19th >>> century, but I really don't know. >>> >>> thank you, >>> Chris Wallis >>> >> _______________________________________________ >> RISA-L mailing list >> RISA-L at lists.sandiego.edu >> https://lists.sandiego.edu/mailman/listinfo/risa-l > > > -- > Diana L. Eck > Professor of Comparative Religion and Indian Studies > Fredric Wertham Professor of Law and Psychiatry in Society > Barker Center 307 > Harvard University > Cambridge, MA 02138 > > Master of Lowell House > 50 Holyoke Street > Cambridge, MA 02138 > > Director, The Pluralism Project > http://www.pluralism.org > _______________________________________________ > RISA-L mailing list > RISA-L at lists.sandiego.edu > https://lists.sandiego.edu/mailman/listinfo/risa-l From jpo at UTS.CC.UTEXAS.EDU Sat Dec 25 03:02:31 2010 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Fri, 24 Dec 10 21:02:31 -0600 Subject: =?utf-8?B?RndkOiAgICAgICAgICAgICAg4KSv4KSu4KS44KWN4KSvIOCkleCksOClgeCko+CkviAg4KSo4KS+4KS44KWN4KSk4KS/IOCkpOCkuOCljeCkruCkviDgpKTgpY0g4KSc4KS+4KSX4KWN4KSw4KSkIOCknOCkviDgpJfgpY3gpLDgpKQ=?= Message-ID: <161227091174.23782.1130482131706132779.generated@prod2.harmonylists.io> Friends: A colleague has asked my help in identifying a source for this saying. I am at a loss. Can anyone help? Thanks. Patrick > > I hope you don't mind (too much) my occasional requests for help! Do you happen to know the source of the following, which is quoted in a Hindi text I'm concerned with just now? > > ????? ????? ?????? > ??????? ?????? ?????? > From bhairava11 at GMAIL.COM Sat Dec 25 07:12:40 2010 From: bhairava11 at GMAIL.COM (Christopher Wallis) Date: Fri, 24 Dec 10 23:12:40 -0800 Subject: [RISA-L LIST] Date of usage of the word Bhaarata to denote India In-Reply-To: Message-ID: <161227091179.23782.17555127231651137297.generated@prod2.harmonylists.io> Dear colleagues, Thanks to Carlos, Diana, and Sudalaimuthu for their responses. I perhaps should have been more clear; I was aware of the compound *bhaaratavar.sa* in earlier sources, but I was (perhaps mistakenly) assuming that *bhaarata* was not found by itself in the meaning "India" until the modern period. My author uses Bhaarata to mean "all the land in which tiirthas are found" so that is clearly not just north India. Does anyone else have any further evidence to date this usage? Happy holidays to all! thank you, Chris -- *?iv?s te panth?na? santu* = May there be blessings on your journey. ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) On 24 December 2010 13:22, Sudalaimuthu Palaniappan wrote: > If I remember right, the Critical Edition of the Mah?bh?rata is dated > between 400BC - 400CE. The date of the H?th?gumph? inscription of Kh?ravela > falls within a narrower range, possibly 2nd half of 1st century BC. > According to Jayaswal and Banerji, Kh?ravela has used Bharadavasa (Skt. > Bh?ratavar?a) to refer to the plains of north India. (See EI, vol. 20, p. > 78) > > Regards, > S. Palaniappan > South Asia Research and Information Institute (SARII) > > On Dec 24, 2010, at 2:23 PM, Diana Eck wrote: > > > The Mahabharata describes Bharata as the land that stretches from the > Himalayas to the southern sea. Then, of course, all the cosmologies that > include Bharata. > > Diana > > > >> Dear Chris, > >> > >> I'm not sure of the earliest usage, but the expression "bhaaratavarSa" > is already used in puranic literature, well before the 19th century, so > perhaps that phrase may not be useful for dating purposes. > >> > >> Hope this helps. All the best, > >> > >> Carlos Pomeda > >> ABD, U.C. Berkeley > >> > >> On 12/24/10 11:14 AM, Christopher Wallis wrote: > >>> Dear esteemed colleagues, > >>> > >>> Happy holidays. I am reading and translating a very late ha.tha-yoga > text > >>> called the Yoga-Kar.nikaa, the date of which can possibly be determined > by > >>> its use of the phrase* sarvatiirthe.su bhaarate*. Does anyone know > the > >>> earliest usage of Bhaarata in the meaning "India"? I am guessing 19th > >>> century, but I really don't know. > >>> > >>> thank you, > >>> Chris Wallis > >>> > >> _______________________________________________ > >> RISA-L mailing list > >> RISA-L at lists.sandiego.edu > >> https://lists.sandiego.edu/mailman/listinfo/risa-l > > > > > > -- > > Diana L. Eck > > Professor of Comparative Religion and Indian Studies > > Fredric Wertham Professor of Law and Psychiatry in Society > > Barker Center 307 > > Harvard University > > Cambridge, MA 02138 > > > > Master of Lowell House > > 50 Holyoke Street > > Cambridge, MA 02138 > > > > Director, The Pluralism Project > > http://www.pluralism.org > > _______________________________________________ > > RISA-L mailing list > > RISA-L at lists.sandiego.edu > > https://lists.sandiego.edu/mailman/listinfo/risa-l > -- *?iv?s te panth?na? santu* = May there be blessings on your journey. ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) From witzel at FAS.HARVARD.EDU Sat Dec 25 15:07:49 2010 From: witzel at FAS.HARVARD.EDU (Michael Witzel) Date: Sat, 25 Dec 10 10:07:49 -0500 Subject: Date of usage of the word Bhaarata to denote India In-Reply-To: <49447.117.199.181.252.1293286527.squirrel@www.ifpindia.org> Message-ID: <161227091184.23782.14720170346872068814.generated@prod2.harmonylists.io> bharata- , bhaarata- has been used since Rgvedic times, but not for "India". The Bharata were just one of dozens of Rgvedic tribes (or if you like, polities), and the Bhaarata dynasty (started by Sudaas after his victory in the "10 Kings' Battle", RV 7.18) existed for the next few hundred years. See undersigned on the Kuru realm, EJVS 4 and the still useful Macdonell- Keith's Vedic Index, II 94 sqq. The Bharata occupied just Kuruksetra and surroudings (Haryana, Western UP): no "India" then. Bharatavarsa is of course post-Vedic. Even Manu Smriti still has just Aryavarta. Holiday (Solis Invicti, Mithrae) cheers, Michael On Dec 25, 2010, at 9:15 AM, Dr. T. Ganesan wrote: > We also find in the first section of the Taittiriiya AraNyaka which > is called > aruNakAThaka or aruNaprashna the use of the word Bhaarata as in the > mantra " > agnimicchadhvaM bhaarataaH". > Ganesan > > > 25 12 10 >> Harisv?min?s commentary on the ?atapatha-Br.1.8.1.2 augha? >> im?? sa?rvv?? praj??? >> nirvvo?h? runs as : sa im?? bh?ratavar?aniv?sin?? >> praj?? nirvo?h? ni??e?a? >> de??ntara? pr?payit?. The word will be found in all the major >> Pur??as in >> Jambudv?pavar?anam. Cf.,Matsya-P.122.te bh?ratasya var?asya >> bhed? yena >> prak?irtit?? . Emperor Asoka knew only the word Jambudv?pa. >> Best >> DB >> >> ============ Michael Witzel witzel at fas.harvard.edu Dept. of Sanskrit & Indian Studies, Harvard University 1 Bow Street, Cambridge MA 02138, USA phone: 1- 617 - 495 3295, 496 8570, fax 617 - 496 8571; my direct line: 617- 496 2990 From dbhattacharya200498 at YAHOO.COM Sat Dec 25 04:55:20 2010 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Sat, 25 Dec 10 10:25:20 +0530 Subject: Date of usage of the word Bhaarata to denote India In-Reply-To: Message-ID: <161227091176.23782.17547073129166999375.generated@prod2.harmonylists.io> 25 12 10 Harisv?min?s commentary on the ?atapatha-Br.1.8.1.2 augha? im?? sa?rvv?? praj??? nirvvo?h? runs as : sa im?? bh?ratavar?aniv?sin?? praj?? nirvo?h? ni??e?a? de??ntara? pr?payit?. The word will be found in all the major Pur??as in Jambudv?pavar?anam. Cf.,Matsya-P.122.te bh?ratasya var?asya bhed? yena prak?irtit?? . Emperor Asoka knew only the word Jambudv?pa. Best DB --- On Fri, 24/12/10, Christopher Wallis wrote: From: Christopher Wallis Subject: [INDOLOGY] Date of usage of the word Bhaarata to denote India To: INDOLOGY at liverpool.ac.uk Date: Friday, 24 December, 2010, 5:13 PM Dear esteemed colleagues, Happy holidays.? I am reading and translating a very late ha.tha-yoga text called the Yoga-Kar.nikaa, the date of which can possibly be determined by its use of the phrase* sarvatiirthe.su bhaarate*.? Does anyone know the earliest usage of Bhaarata in the meaning "India"?? I am guessing 19th century, but I really don't know. thank you, Chris Wallis -- ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) University of California at Berkeley From beitel at GWU.EDU Sat Dec 25 23:20:18 2010 From: beitel at GWU.EDU (Alfred Hiltebeitel) Date: Sat, 25 Dec 10 18:20:18 -0500 Subject: Date of usage of the word Bhaarata to denote India In-Reply-To: <318039.6607.qm@web94809.mail.in2.yahoo.com> Message-ID: <161227091193.23782.2398110055714926707.generated@prod2.harmonylists.io> We may note additionally in this discussion that according to Maitr?ya?i Sa?hit? 2.6.6 and Taittir?ya Sa?hit? 1.8.10.1-2, in the R?jas?ya ceremony it is announced, ?This is your king, Bh?ratas,? on which Heesterman in his book on the R?jas?ya (1957, 70) notes that ?pastamba ?rautas?tra annotates "Bh?ratas? as ?respectively Kurus, Pa?c?las, Kuru-Pa?c?las, or simply people.? ?pastamba would thus seem to take ?Bh?ratas? as the default name that covers these janapadas or the ?people? of at least these, and possibly other, territories. It would seem that the Mah?bh?rata is probably the first to then link this name with Bh?ratavar?a as a still larger people-and-land, and not through Sud?s but through ?akuntal??s son Bharata. This could make it interesting that A?oka and Manu do not use the term. Alf Hiltebeitel Professor of Religion and Human Sciences Department of Religion 2106 G Street, NW George Washington University Washington DC 20052 ----- Original Message ----- From: Dipak Bhattacharya Date: Saturday, December 25, 2010 11:48 am Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote India To: INDOLOGY at liverpool.ac.uk > Yes, you are right! The use of the uncompounded word bhaarat(a) in the > sense of India was not common even in the earlier half of the > nineteenth century. The social reforrmer Vidyasagar (1820-1891)?of > Calcutta had addressed the women of Bhaaratavarsha during his movement > for widow mrriage and women's right to education. Akshay Kumar Datta > had written his book Bharatavarshiya Upasak Sampraday 'Indian Sects' > about the same time. The word Bhaarat came to be in use in the sense > of India perhaps from late nineteenth century. Tagore used the term. > So also some leaders of the Indian National Congress. The final stamp > of authenticity might have been given by the Indian Constitution. > Seasonal Greetings and Best Wishes! > DB > > --- On Sat, 25/12/10, Christopher Wallis wrote: > > > From: Christopher Wallis > Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote > India > To: "Dipak Bhattacharya" > Date: Saturday, 25 December, 2010, 7:20 AM > > > Dear colleague, > > ?I perhaps should have been more clear; I was aware of the compound > bhaaratavar.sa in earlier sources, but I was (perhaps mistakenly) > assuming that bhaarata was not found by itself in the meaning "India" > until the modern period.? My author uses Bhaarata to mean "all the > land in which tiirthas are found" so that is clearly not just north > India.? Does anyone else have any further evidence to date this usage? > > Happy holidays to all! > > thank you, > Chris > > > > On 24 December 2010 20:55, Dipak Bhattacharya > wrote: > > > > > > > 25 12 10 > > Harisv?min?s commentary on the ?atapatha-Br.1.8.1.2 augha? im?? > sa?rvv?? praj??? nirvvo?h? runs as : sa im?? bh?ratavar?aniv?sin?? > praj?? nirvo?h? ni??e?a? de??ntara? pr?payit?. The word will be found > in all the major Pur??as in Jambudv?pavar?anam. Cf.,Matsya-P.122.te > bh?ratasya var?asya bhed? yena prak?irtit?? . Emperor Asoka knew only > the word Jambudv?pa. > Best > > DB > > --- On Fri, 24/12/10, Christopher Wallis wrote: > > > > From: Christopher Wallis > Subject: [INDOLOGY] Date of usage of the word Bhaarata to denote India > To: INDOLOGY at liverpool.ac.uk > Date: Friday, 24 December, 2010, 5:13 PM > > > > > > Dear esteemed colleagues, > > Happy holidays.? I am reading and translating a very late ha.tha-yoga > text > called the Yoga-Kar.nikaa, the date of which can possibly be > determined by > its use of the phrase* sarvatiirthe.su bhaarate*.? Does anyone know the > earliest usage of Bhaarata in the meaning "India"?? I am guessing 19th > century, but I really don't know. > > thank you, > Chris Wallis > > -- > ______________________________________ > > Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) > > University of California at Berkeley > > > > > > From ganesan at IFPINDIA.ORG Sat Dec 25 14:15:27 2010 From: ganesan at IFPINDIA.ORG (Dr. T. Ganesan) Date: Sat, 25 Dec 10 19:45:27 +0530 Subject: Date of usage of the word Bhaarata to denote India In-Reply-To: <323988.25316.qm@web94816.mail.in2.yahoo.com> Message-ID: <161227091181.23782.2669874979680495580.generated@prod2.harmonylists.io> We also find in the first section of the Taittiriiya AraNyaka which is called aruNakAThaka or aruNaprashna the use of the word Bhaarata as in the mantra " agnimicchadhvaM bhaarataaH". Ganesan 25 12 10 > Harisv?min?s commentary on the ?atapatha-Br.1.8.1.2 augha? im?? sa?rvv?? praj??? > nirvvo?h? runs as : sa im?? bh?ratavar?aniv?sin?? praj?? nirvo?h? ni??e?a? > de??ntara? pr?payit?. The word will be found in all the major Pur??as in > Jambudv?pavar?anam. Cf.,Matsya-P.122.te bh?ratasya var?asya bhed? yena > prak?irtit?? . Emperor Asoka knew only the word Jambudv?pa. > Best > DB > > --- On Fri, 24/12/10, Christopher Wallis wrote: > > > From: Christopher Wallis > Subject: [INDOLOGY] Date of usage of the word Bhaarata to denote India > To: INDOLOGY at liverpool.ac.uk > Date: Friday, 24 December, 2010, 5:13 PM > > > Dear esteemed colleagues, > > Happy holidays.? I am reading and translating a very late ha.tha-yoga text > called the Yoga-Kar.nikaa, the date of which can possibly be determined by > its use of the phrase* sarvatiirthe.su bhaarate*.? Does anyone know the > earliest usage of Bhaarata in the meaning "India"?? I am guessing 19th > century, but I really don't know. > > thank you, > Chris Wallis > > -- > ______________________________________ > > Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) > > University of California at Berkeley > > > > From mkmfolk at GMAIL.COM Sat Dec 25 16:47:27 2010 From: mkmfolk at GMAIL.COM (Mahendra Kumar Mishra) Date: Sat, 25 Dec 10 22:17:27 +0530 Subject: Lokaratna Volume - III released Message-ID: <161227091186.23782.305366222710989993.generated@prod2.harmonylists.io> Dear Indologists It is to inform you that Lokaratna 2010 the e jouornal of Orissa Folklore Foundation, Bhubaneswar has uploaded its third volume in www.indianfolklore.org/journal/ Lokaratna Or you may like to browse Lokaratna Vol - III Wish you a Happy New year -- Dr Mahendra K Mishra 106, MANORAMA MANOR, MANORAMA ESTATE RASULGARH Bhubaneswar 751010,Odisha Tel: 91674-2582067 MOBILE:094376-36436 (m) From dbhattacharya200498 at YAHOO.COM Sat Dec 25 16:48:26 2010 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Sat, 25 Dec 10 22:18:26 +0530 Subject: Date of usage of the word Bhaarata to denote India In-Reply-To: Message-ID: <161227091188.23782.18361987723598765154.generated@prod2.harmonylists.io> Yes, you are right! The use of the uncompounded word bhaarat(a) in the sense of India was not common even in the earlier half of the nineteenth century. The social reforrmer Vidyasagar (1820-1891)?of Calcutta had addressed the women of Bhaaratavarsha during his movement for widow mrriage and women's right to education. Akshay Kumar Datta had written his book Bharatavarshiya Upasak Sampraday 'Indian Sects' about the same time. The word Bhaarat came to be in use in the sense of India perhaps from late nineteenth century. Tagore used the term. So also some leaders of the Indian National Congress. The final stamp of authenticity might have been given by the Indian Constitution. Seasonal Greetings and Best Wishes! DB --- On Sat, 25/12/10, Christopher Wallis wrote: From: Christopher Wallis Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote India To: "Dipak Bhattacharya" Date: Saturday, 25 December, 2010, 7:20 AM Dear colleague, ?I perhaps should have been more clear; I was aware of the compound bhaaratavar.sa in earlier sources, but I was (perhaps mistakenly) assuming that bhaarata was not found by itself in the meaning "India" until the modern period.? My author uses Bhaarata to mean "all the land in which tiirthas are found" so that is clearly not just north India.? Does anyone else have any further evidence to date this usage? Happy holidays to all! thank you, Chris On 24 December 2010 20:55, Dipak Bhattacharya wrote: 25 12 10 Harisv?min?s commentary on the ?atapatha-Br.1.8.1.2 augha? im?? sa?rvv?? praj??? nirvvo?h? runs as : sa im?? bh?ratavar?aniv?sin?? praj?? nirvo?h? ni??e?a? de??ntara? pr?payit?. The word will be found in all the major Pur??as in Jambudv?pavar?anam. Cf.,Matsya-P.122.te bh?ratasya var?asya bhed? yena prak?irtit?? . Emperor Asoka knew only the word Jambudv?pa. Best DB --- On Fri, 24/12/10, Christopher Wallis wrote: From: Christopher Wallis Subject: [INDOLOGY] Date of usage of the word Bhaarata to denote India To: INDOLOGY at liverpool.ac.uk Date: Friday, 24 December, 2010, 5:13 PM Dear esteemed colleagues, Happy holidays.? I am reading and translating a very late ha.tha-yoga text called the Yoga-Kar.nikaa, the date of which can possibly be determined by its use of the phrase* sarvatiirthe.su bhaarate*.? Does anyone know the earliest usage of Bhaarata in the meaning "India"?? I am guessing 19th century, but I really don't know. thank you, Chris Wallis -- ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) University of California at Berkeley From mkmfolk at GMAIL.COM Sat Dec 25 17:04:23 2010 From: mkmfolk at GMAIL.COM (Mahendra Kumar Mishra) Date: Sat, 25 Dec 10 22:34:23 +0530 Subject: Lokaratna 2010 Vol III released Message-ID: <161227091190.23782.3617872511148520688.generated@prod2.harmonylists.io> Dear Indologists Kiindly find here with the thrid Issue of Lokaratna 2010 published by Folklore Foundation, orissa, Bhubaneswar in following link. http://www.indianfolklore.org/journals/index.php/Lok/index wish you a Happy New Year 2010. -- Dr Mahendra K Mishra Chief Editor , Lokaratna Folklore Foundation, Orissa, Bhubaneswar 106, MANORAMA MANOR, MANORAMA ESTATE RASULGARH Bhubaneswar 751010,Odisha Tel: 91674-2582067 MOBILE:094376-36436 (m) From andreaacri at MAC.COM Sun Dec 26 07:41:46 2010 From: andreaacri at MAC.COM (Andrea Acri) Date: Sun, 26 Dec 10 08:41:46 +0100 Subject: Date of usage of the word Bhaarata to denote India In-Reply-To: <137959.48267.qm@web94810.mail.in2.yahoo.com> Message-ID: <161227091199.23782.4257339714635760356.generated@prod2.harmonylists.io> Not sure whether this is useful, anyway: in Indonesian/Malay barat means 'West'. Although I am not 100% certain, I believe that the word derives from the Sanskrit bh?rata (I do not have Gonda and other lierature at hand at the moment so I can't check; I am also not sure about when the term became of common use). Compare also 'orang barat' (people from the West, Westerners). It would appear that in pre- modern Indonesia bh?rata denoted 'India', which is westward with respect to Indonesia. One may compare the use of the term 'yavana' in India itself to denote people coming from the West ('greeks', 'arabs', etc.). Best wishes, A. On Dec 26, 2010, at 5:38 AM, Dipak Bhattacharya wrote: > Thanks for the note! I am reminded of an incident in this > connection. Long ago, a Turkish student of Sanskrit had told me that > one of the terms denoting spices was baarat in mainland Turkey. He > asked me if there was any connection with India. I was somewhat > surprised because the word was not known to me as having been of > popular use before the modern age.. But, before I could complete my > enquiry, the student was called back to Turkey. He had to go back > leaving his studies incomplete and I gave up the investigation. > Could anyone throw light? > Best wishes for all > DB > > > > --- On Sat, 25/12/10, Alfred Hiltebeitel wrote: > > > From: Alfred Hiltebeitel > Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote > India > To: INDOLOGY at liverpool.ac.uk > Date: Saturday, 25 December, 2010, 11:20 PM > > > We may note additionally in this discussion that according to > Maitr?ya?i Sa?hit? 2.6.6 and Taittir?ya Sa?hit? 1.8.10.1-2, > in the R?jas?ya ceremony it is announced, ?This is your king, > Bh?ratas,? on which Heesterman in his book on the R?jas?ya > (1957, 70) notes that ?pastamba ?rautas?tra annotates > "Bh?ratas? as ?respectively Kurus, Pa?c?las, Kuru-Pa?c?las, > or simply people.? ?pastamba would thus seem to take > ?Bh?ratas? as the default name that covers these janapadas or > the ?people? of at least these, and possibly other, territories. > It would seem that the Mah?bh?rata is probably the first to then > link this name with Bh?ratavar?a as a still larger people-and- > land, and not through Sud?s but through ?akuntal??s son Bharata. > This could make it interesting that A?oka and Manu do not use the > term. > > > Alf Hiltebeitel > Professor of Religion and Human Sciences > Department of Religion > 2106 G Street, NW > George Washington University > Washington DC 20052 > > ----- Original Message ----- > From: Dipak Bhattacharya > Date: Saturday, December 25, 2010 11:48 am > Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote > India > To: INDOLOGY at liverpool.ac.uk > > >> Yes, you are right! The use of the uncompounded word bhaarat(a) in >> the >> sense of India was not common even in the earlier half of the >> nineteenth century. The social reforrmer Vidyasagar (1820-1891) of >> Calcutta had addressed the women of Bhaaratavarsha during his >> movement >> for widow mrriage and women's right to education. Akshay Kumar Datta >> had written his book Bharatavarshiya Upasak Sampraday 'Indian Sects' >> about the same time. The word Bhaarat came to be in use in the sense >> of India perhaps from late nineteenth century. Tagore used the term. >> So also some leaders of the Indian National Congress. The final stamp >> of authenticity might have been given by the Indian Constitution. >> Seasonal Greetings and Best Wishes! >> DB >> >> --- On Sat, 25/12/10, Christopher Wallis >> wrote: >> >> >> From: Christopher Wallis >> Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to >> denote >> India >> To: "Dipak Bhattacharya" >> Date: Saturday, 25 December, 2010, 7:20 AM >> >> >> Dear colleague, >> >> I perhaps should have been more clear; I was aware of the compound >> bhaaratavar.sa in earlier sources, but I was (perhaps mistakenly) >> assuming that bhaarata was not found by itself in the meaning "India" >> until the modern period. My author uses Bhaarata to mean "all the >> land in which tiirthas are found" so that is clearly not just north >> India. Does anyone else have any further evidence to date this >> usage? >> >> Happy holidays to all! >> >> thank you, >> Chris >> >> >> >> On 24 December 2010 20:55, Dipak Bhattacharya >> wrote: >> >> >> >> >> >> >> 25 12 10 >> >> Harisv?min?s commentary on the ?atapatha-Br.1.8.1.2 augha? >> im?? >> sa?rvv?? praj??? nirvvo?h? runs as : sa im?? >> bh?ratavar?aniv?sin?? >> praj?? nirvo?h? ni??e?a? de??ntara? pr?payit?. The >> word will be found >> in all the major Pur??as in Jambudv?pavar?anam. Cf.,Matsya-P. >> 122.te >> bh?ratasya var?asya bhed? yena prak?irtit?? . Emperor Asoka >> knew only >> the word Jambudv?pa. >> Best >> >> DB >> >> --- On Fri, 24/12/10, Christopher Wallis >> wrote: >> >> >> >> From: Christopher Wallis >> Subject: [INDOLOGY] Date of usage of the word Bhaarata to denote >> India >> To: INDOLOGY at liverpool.ac.uk >> Date: Friday, 24 December, 2010, 5:13 PM >> >> >> >> >> >> Dear esteemed colleagues, >> >> Happy holidays. I am reading and translating a very late ha.tha- >> yoga >> text >> called the Yoga-Kar.nikaa, the date of which can possibly be >> determined by >> its use of the phrase* sarvatiirthe.su bhaarate*. Does anyone >> know the >> earliest usage of Bhaarata in the meaning "India"? I am guessing >> 19th >> century, but I really don't know. >> >> thank you, >> Chris Wallis >> >> -- >> ______________________________________ >> >> Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) >> >> University of California at Berkeley >> >> >> >> >> >> > > > From jhakgirish at YAHOO.COM Sun Dec 26 16:45:40 2010 From: jhakgirish at YAHOO.COM (girish jha) Date: Sun, 26 Dec 10 08:45:40 -0800 Subject: Divine Christmas-New Year Message-ID: <161227091201.23782.5270867850192471776.generated@prod2.harmonylists.io> Dear Indologists, Namami. Ak?ran.akrp?sindhum. nirgun.am. gun.asannidhim. ?r?Kr?is?t?am?? Prabhum? naumi? saccid?nandavigraham?.// Navody?nam? pus?pam? vikiratu phala? c?pi madhuram? Piko g?tam? barh? sapadi tanut?m l?syam abhayam?. Sad? divyo bh?vah? prakat?atu jan?n?? ca hr?daye Nir?tan?kam? g?tam? dhvanatu navavars?am? madhumayam?. Please accept my very best wishes for Divine Christmas and a happy New Year. ? Sincerely GIRISH K.JHA SANSKRIT,PATNA UNIV.,INDIA From dbhattacharya200498 at YAHOO.COM Sun Dec 26 04:38:17 2010 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Sun, 26 Dec 10 10:08:17 +0530 Subject: Date of usage of the word Bhaarata to denote India In-Reply-To: Message-ID: <161227091196.23782.1414282992882062095.generated@prod2.harmonylists.io> Thanks for the note! I am reminded of an incident in this connection. Long ago, a Turkish student of Sanskrit had told me that?one of the terms denoting spices was baarat??in mainland Turkey. He asked me if there was any connection with India. I was somewhat surprised because the word was not known to me as having been of?popular?use before the modern age.. But, before I could complete my enquiry, the student?was called back to Turkey. He had to go back leaving his studies incomplete and I gave up the investigation. Could anyone throw light? Best wishes for all DB ? ? --- On Sat, 25/12/10, Alfred Hiltebeitel wrote: From: Alfred Hiltebeitel Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote India To: INDOLOGY at liverpool.ac.uk Date: Saturday, 25 December, 2010, 11:20 PM We may note additionally in this discussion that according to Maitr?ya?i Sa?hit? 2.6.6 and Taittir?ya Sa?hit? 1.8.10.1-2, in the R?jas?ya ceremony it is announced, ?This is your king, Bh?ratas,? on which Heesterman in his book on the R?jas?ya (1957, 70) notes that ?pastamba ?rautas?tra annotates "Bh?ratas? as ?respectively Kurus, Pa?c?las, Kuru-Pa?c?las, or simply people.?? ?pastamba would thus seem to take ?Bh?ratas? as the default name that covers these janapadas or the ?people? of at least these, and possibly other, territories. It would seem that the Mah?bh?rata is probably the first to then link this name with Bh?ratavar?a as a still larger people-and-land, and not through Sud?s but through ?akuntal??s son Bharata. This could make it interesting that A?oka and Manu do not use the term. Alf Hiltebeitel Professor of Religion and Human Sciences Department of Religion 2106 G Street, NW George Washington University Washington DC 20052 ----- Original Message ----- From: Dipak Bhattacharya Date: Saturday, December 25, 2010 11:48 am Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote India To: INDOLOGY at liverpool.ac.uk > Yes, you are right! The use of the uncompounded word bhaarat(a) in the > sense of India was not common even in the earlier half of the > nineteenth century. The social reforrmer Vidyasagar (1820-1891)?of > Calcutta had addressed the women of Bhaaratavarsha during his movement > for widow mrriage and women's right to education. Akshay Kumar Datta > had written his book Bharatavarshiya Upasak Sampraday 'Indian Sects' > about the same time. The word Bhaarat came to be in use in the sense > of India perhaps from late nineteenth century. Tagore used the term. > So also some leaders of the Indian National Congress. The final stamp > of authenticity might have been given by the Indian Constitution. >? Seasonal Greetings and Best Wishes! >? DB >? >? --- On Sat, 25/12/10, Christopher Wallis wrote: >? >? >? From: Christopher Wallis >? Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote > India >? To: "Dipak Bhattacharya" >? Date: Saturday, 25 December, 2010, 7:20 AM >? >? >? Dear colleague, >? >? ?I perhaps should have been more clear; I was aware of the compound > bhaaratavar.sa in earlier sources, but I was (perhaps mistakenly) > assuming that bhaarata was not found by itself in the meaning "India" > until the modern period.? My author uses Bhaarata to mean "all the > land in which tiirthas are found" so that is clearly not just north > India.? Does anyone else have any further evidence to date this usage? >? >? Happy holidays to all! >? >? thank you, >? Chris >? >? >? >? On 24 December 2010 20:55, Dipak Bhattacharya > wrote: >? >? >? >? >? >? >? 25 12 10 >? >? Harisv?min?s commentary on the ?atapatha-Br.1.8.1.2 augha? im?? > sa?rvv?? praj??? nirvvo?h? runs as : sa im?? bh?ratavar?aniv?sin?? > praj?? nirvo?h? ni??e?a? de??ntara? pr?payit?. The word will be found > in all the major Pur??as in Jambudv?pavar?anam. Cf.,Matsya-P.122.te > bh?ratasya var?asya bhed? yena prak?irtit?? . Emperor Asoka knew only > the word Jambudv?pa. >? Best >? >? DB >? >? --- On Fri, 24/12/10, Christopher Wallis wrote: >? >? >? >? From: Christopher Wallis >? Subject: [INDOLOGY] Date of usage of the word Bhaarata to denote India >? To: INDOLOGY at liverpool.ac.uk >? Date: Friday, 24 December, 2010, 5:13 PM >? >? >? >? >? >? Dear esteemed colleagues, >? >? Happy holidays.? I am reading and translating a very late ha.tha-yoga > text >? called the Yoga-Kar.nikaa, the date of which can possibly be > determined by >? its use of the phrase* sarvatiirthe.su bhaarate*.? Does anyone know the >? earliest usage of Bhaarata in the meaning "India"?? I am guessing 19th >? century, but I really don't know. >? >? thank you, >? Chris Wallis >? >? -- >? ______________________________________ >? >? Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) >? >? University of California at Berkeley >? >? >? >? >? > From bhairava11 at GMAIL.COM Mon Dec 27 03:03:33 2010 From: bhairava11 at GMAIL.COM (Christopher Wallis) Date: Sun, 26 Dec 10 19:03:33 -0800 Subject: Nirukta of anugraha? Message-ID: <161227091204.23782.3970384707104112359.generated@prod2.harmonylists.io> Dear esteemed colleagues, In an inquiry apropos to the holiday season, I wonder if any of you have ever seen a nirukta or nirvacana of anugraha, explaining its derivation, since there is no obvious connection (that I can see) between anu + grah and the meanings of anugraha. thank you, Chris ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) From mmdesh at UMICH.EDU Mon Dec 27 03:40:33 2010 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Sun, 26 Dec 10 22:40:33 -0500 Subject: Nirukta of anugraha? In-Reply-To: Message-ID: <161227091206.23782.16649460854139880122.generated@prod2.harmonylists.io> There are clear verbal usages like anug?h?ta? asmi in Sanskrit literature (i.e. K?lid?sa's dramas) indicating the connection of the verb anu+grah with the term anugraha. Check such verbal usages. Best, Madhav M. Deshpande Professor of Sanskrit and Linguistics Department of Asian Languages and Cultures 202 South Thayer Street, Suite 6111 The University of Michigan Ann Arbor, Michigan 48104-1608, USA ________________________________________ From: Indology [INDOLOGY at liverpool.ac.uk] On Behalf Of Christopher Wallis [bhairava11 at GMAIL.COM] Sent: Sunday, December 26, 2010 10:03 PM To: INDOLOGY at liverpool.ac.uk Subject: [INDOLOGY] Nirukta of anugraha? Dear esteemed colleagues, In an inquiry apropos to the holiday season, I wonder if any of you have ever seen a nirukta or nirvacana of anugraha, explaining its derivation, since there is no obvious connection (that I can see) between anu + grah and the meanings of anugraha. thank you, Chris ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) From jhakgirish at YAHOO.COM Mon Dec 27 11:58:41 2010 From: jhakgirish at YAHOO.COM (girish jha) Date: Mon, 27 Dec 10 03:58:41 -0800 Subject: New Year 2011 Greetings Message-ID: <161227091220.23782.7010237961609396666.generated@prod2.harmonylists.io> Dear Indologists, I may kindly be permitted to submit the overflow of my sweet emotions again for coming Happy New Year 2011. Sam?ra tvam? ??tam? na kimu tanus?e man?galamayam? Ghana ?tvam? m?dhuryam?? vitarasi katham? n?mr?tamayam?.???????????????????????????????????????????????? Pun?tha ks?ipram? no kimiha taravo v?yupat?alam? Nir?tan?kam? g?tam? dhvanatu navavars?am? madhumayam?.//2. Kindest regards, GIRISH K. JHA SANSKRIT,PATNA UNIV,INDIA ? From chlodwig.h.werba at UNIVIE.AC.AT Mon Dec 27 10:11:48 2010 From: chlodwig.h.werba at UNIVIE.AC.AT (Dr. Chlodwig H. Werba) Date: Mon, 27 Dec 10 11:11:48 +0100 Subject: AW: [INDOLOGY] Nirukta of anugraha? In-Reply-To: <775394.43284.qm@web94806.mail.in2.yahoo.com> Message-ID: <161227091212.23782.17273539824281309700.generated@prod2.harmonylists.io> Dear All, The semantics of 'favour, promote, take care' is the one and only for the composite verb ?nu+gra(b)hi, attested since the RV; please refer to my Verba IndoArica (Vienna: Austrian Academy of Sciences, 1997) I/403 (no. 506S). >???From this verb the action noun anugraha/anuggaha- 'favour etc.' is formed according to productive rules in the late Vedic Suutra / Early Buddhist period, as a look into Vishva Bandhu's Vaidikapadaanukramako;sa and the Critical Pali Dictionary will make clear to everybody. With my best wishes for the second decade of the 3rd millenium Chlodwig H. Werba -----Urspr?ngliche Nachricht----- Von: Indology [mailto:INDOLOGY at liverpool.ac.uk] Im Auftrag von Dipak Bhattacharya Gesendet: Montag, 27. Dezember 2010 06:44 An: INDOLOGY at liverpool.ac.uk Betreff: Re: [INDOLOGY] Nirukta of anugraha? The sense of ?favour? in anugraha ? anu-g?h originally ??to accept subsequently?, cf., Kausika S.56.14 --does not appear to be old, at least not Vedic. The sense of favour could have grown by way of its employment as an antonym of nigraha ?obstruction? Yaska, N.1.3, ?rebuke?, ?tormenting?, Nyaya-S. 1.2.20. The pair of antonyms may be found the Bhakti and Pratyabhij?a literature. Seasonal Greetings and Best Wishes DB --- On Mon, 27/12/10, Christopher Wallis wrote: From: Christopher Wallis Subject: [INDOLOGY] Nirukta of anugraha? To: INDOLOGY at liverpool.ac.uk Date: Monday, 27 December, 2010, 3:03 AM Dear esteemed colleagues, In an inquiry apropos to the holiday season, I wonder if any of you have ever seen a nirukta or nirvacana of anugraha, explaining its derivation, since there is no obvious connection (that I can see) between anu + grah and the meanings of anugraha. thank you, Chris ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) From dbhattacharya200498 at YAHOO.COM Mon Dec 27 05:44:18 2010 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Mon, 27 Dec 10 11:14:18 +0530 Subject: Nirukta of anugraha? In-Reply-To: Message-ID: <161227091209.23782.8668731138710114918.generated@prod2.harmonylists.io> The sense of ?favour? in anugraha ? anu-g?h originally ??to accept subsequently?, cf., Kau?ika S.56.14 --does not appear to be old, at least not Vedic. The sense of favour could have grown by way of its employment as an antonym of nigraha ?obstruction? Y?ska, N.1.3, ?rebuke?, ?tormenting?, Ny?ya-S. 1.2.20. The pair of antonyms may be found the Bhakti and Pratyabhij?? literature. Seasonal Greetings and Best Wishes DB --- On Mon, 27/12/10, Christopher Wallis wrote: From: Christopher Wallis Subject: [INDOLOGY] Nirukta of anugraha? To: INDOLOGY at liverpool.ac.uk Date: Monday, 27 December, 2010, 3:03 AM Dear esteemed colleagues, In an inquiry apropos to the holiday season, I wonder if any of you have ever seen a nirukta or nirvacana of anugraha, explaining its derivation, since there is no obvious connection (that I can see) between anu + grah and the meanings of anugraha. thank you, Chris ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) From bhairava11 at GMAIL.COM Mon Dec 27 21:15:07 2010 From: bhairava11 at GMAIL.COM (Christopher Wallis) Date: Mon, 27 Dec 10 13:15:07 -0800 Subject: Nirukta of anugraha? In-Reply-To: <775394.43284.qm@web94806.mail.in2.yahoo.com> Message-ID: <161227091226.23782.18179199021464247774.generated@prod2.harmonylists.io> Dear colleagues, Thank you for your replies. To clarify, I was wondering how the original literal verbal sense of anu+grah "to follow in taking" came to mean "to treat with kindness," since the semantic shift does not seem logical. To this end, I was asking if anyone had seen a nirukta of anugraha, but alas it seems that no-one has. But thank you to Mr. Dipak Bhattacharya for a sound postulation (below). best, Chris Wallis On 26 December 2010 21:44, Dipak Bhattacharya wrote: > The sense of ?favour? in *anugraha* ? *anu-g?h *originally * *?to accept > subsequently?, cf., Kau?ika S.56.14 --does not appear to be old, at least > not Vedic. The sense of favour could have grown by way of its employment as > an antonym of *nigraha* ?obstruction? Y?ska, N.1.3, ?rebuke?, > ?tormenting?, Ny?ya-S. 1.2.20. The pair of antonyms may be found the Bhakti > and Pratyabhij?? literature. > > Seasonal Greetings and Best Wishes > > DB > > --- On *Mon, 27/12/10, Christopher Wallis * wrote: > > > From: Christopher Wallis > > Subject: [INDOLOGY] Nirukta of anugraha? > To: INDOLOGY at liverpool.ac.uk > Date: Monday, 27 December, 2010, 3:03 AM > > > Dear esteemed colleagues, > > In an inquiry apropos to the holiday season, I wonder if any of you have > ever seen a nirukta or nirvacana of anugraha, explaining its derivation, > since there is no obvious connection (that I can see) between anu + grah > and > the meanings of anugraha. > > thank you, > Chris > > ______________________________________ > > Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) > > > From dbhattacharya200498 at YAHOO.COM Mon Dec 27 10:28:05 2010 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Mon, 27 Dec 10 15:58:05 +0530 Subject: AW: [INDOLOGY] Nirukta of anugraha? In-Reply-To: Message-ID: <161227091214.23782.4753714684918416693.generated@prod2.harmonylists.io> 1.The?VVRI index attests use from the late Srautasuutras and Upanishads. The Rgvedic evidence may kindly be furnished. I missed that somehow. I could not procure a copy of the Verba IndoArica even after many efforts. 2. What about Kausika S.56.14 iti brahmacaari.nam anugrhniiyaat? Best DB --- On Mon, 27/12/10, Dr. Chlodwig H. Werba wrote: From: Dr. Chlodwig H. Werba Subject: [INDOLOGY] AW: [INDOLOGY] Nirukta of anugraha? To: INDOLOGY at liverpool.ac.uk Date: Monday, 27 December, 2010, 10:11 AM Dear All, The semantics of 'favour, promote, take care' is the one and only for the composite verb ?nu+gra(b)hi, attested since the RV; please refer to my Verba IndoArica (Vienna: Austrian Academy of Sciences, 1997) I/403 (no. 506S). >?From this verb the action noun anugraha/anuggaha- 'favour etc.' is formed according to productive rules in the late Vedic Suutra / Early Buddhist period, as a look into Vishva Bandhu's Vaidikapadaanukramako;sa and the Critical Pali Dictionary will make clear to everybody. With my best wishes for the second decade of the 3rd millenium Chlodwig H. Werba -----Urspr?ngliche Nachricht----- Von: Indology [mailto:INDOLOGY at liverpool.ac.uk] Im Auftrag von Dipak Bhattacharya Gesendet: Montag, 27. Dezember 2010 06:44 An: INDOLOGY at liverpool.ac.uk Betreff: Re: [INDOLOGY] Nirukta of anugraha? The sense of ?favour? in anugraha ? anu-g?h originally ??to accept subsequently?, cf., Kausika S.56.14 --does not appear to be old, at least not Vedic. The sense of favour could have grown by way of its employment as an antonym of nigraha ?obstruction? Yaska, N.1.3, ?rebuke?, ?tormenting?, Nyaya-S. 1.2.20. The pair of antonyms may be found the Bhakti and Pratyabhij?a literature. Seasonal Greetings and Best Wishes DB --- On Mon, 27/12/10, Christopher Wallis wrote: From: Christopher Wallis Subject: [INDOLOGY] Nirukta of anugraha? To: INDOLOGY at liverpool.ac.uk Date: Monday, 27 December, 2010, 3:03 AM Dear esteemed colleagues, In an inquiry apropos to the holiday season, I wonder if any of you have ever seen a nirukta or nirvacana of anugraha, explaining its derivation, since there is no obvious connection (that I can see) between anu + grah and the meanings of anugraha. thank you, Chris ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) From dbhattacharya200498 at YAHOO.COM Mon Dec 27 10:55:11 2010 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Mon, 27 Dec 10 16:25:11 +0530 Subject: AW: [INDOLOGY] Nirukta of anugraha? In-Reply-To: Message-ID: <161227091218.23782.14192539391158306363.generated@prod2.harmonylists.io> To avoid misunderstanding I should add that, as explicitly in the Kau?.S, the sense of anu in the Rgveda too is more of the sequence (colouring the verb) than of favour. The literal sense prevails. The future might have been in shape but was not yet accomplished. Best DB --- On Mon, 27/12/10, Dr. Chlodwig H. Werba wrote: From: Dr. Chlodwig H. Werba Subject: [INDOLOGY] AW: [INDOLOGY] Nirukta of anugraha? To: INDOLOGY at liverpool.ac.uk Date: Monday, 27 December, 2010, 10:11 AM Dear All, The semantics of 'favour, promote, take care' is the one and only for the composite verb ?nu+gra(b)hi, attested since the RV; please refer to my Verba IndoArica (Vienna: Austrian Academy of Sciences, 1997) I/403 (no. 506S). >?From this verb the action noun anugraha/anuggaha- 'favour etc.' is formed according to productive rules in the late Vedic Suutra / Early Buddhist period, as a look into Vishva Bandhu's Vaidikapadaanukramako;sa and the Critical Pali Dictionary will make clear to everybody. With my best wishes for the second decade of the 3rd millenium Chlodwig H. Werba -----Urspr?ngliche Nachricht----- Von: Indology [mailto:INDOLOGY at liverpool.ac.uk] Im Auftrag von Dipak Bhattacharya Gesendet: Montag, 27. Dezember 2010 06:44 An: INDOLOGY at liverpool.ac.uk Betreff: Re: [INDOLOGY] Nirukta of anugraha? The sense of ?favour? in anugraha ? anu-g?h originally ??to accept subsequently?, cf., Kausika S.56.14 --does not appear to be old, at least not Vedic. The sense of favour could have grown by way of its employment as an antonym of nigraha ?obstruction? Yaska, N.1.3, ?rebuke?, ?tormenting?, Nyaya-S. 1.2.20. The pair of antonyms may be found the Bhakti and Pratyabhij?a literature. Seasonal Greetings and Best Wishes DB --- On Mon, 27/12/10, Christopher Wallis wrote: From: Christopher Wallis Subject: [INDOLOGY] Nirukta of anugraha? To: INDOLOGY at liverpool.ac.uk Date: Monday, 27 December, 2010, 3:03 AM Dear esteemed colleagues, In an inquiry apropos to the holiday season, I wonder if any of you have ever seen a nirukta or nirvacana of anugraha, explaining its derivation, since there is no obvious connection (that I can see) between anu + grah and the meanings of anugraha. thank you, Chris ______________________________________ Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) From wujastyk at GMAIL.COM Mon Dec 27 16:32:31 2010 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Mon, 27 Dec 10 17:32:31 +0100 Subject: Fwd: Indology posting In-Reply-To: <435155.40705.qm@web53703.mail.re2.yahoo.com> Message-ID: <161227091223.23782.4431016137834248237.generated@prod2.harmonylists.io> ---------- Forwarded message ---------- From: Steven Collins Date: 27 December 2010 16:12 Subject: Indology posting [...] I would be grateful if you could post the attached announcement to the Indology. Thanks, Steve -------------- next part -------------- A non-text attachment was scrubbed... Name: ChicagoMellonposition.doc Type: application/doc Size: 24064 bytes Desc: not available URL: From mkapstei at UCHICAGO.EDU Tue Dec 28 12:12:10 2010 From: mkapstei at UCHICAGO.EDU (mkapstei at UCHICAGO.EDU) Date: Tue, 28 Dec 10 06:12:10 -0600 Subject: Nirukta of anugraha? In-Reply-To: Message-ID: <161227091229.23782.3095603353105368876.generated@prod2.harmonylists.io> The intuition might be clearer if, instead of trying to wrap one's head around "to follow in taking," whatever that means, one considered instead, "to take into one's following," i.e. "to accept" [as a disciple, petitioner, etc.]. Viewed this way, the semantic drift to "kindness" seems to me to be quite unproblematic. Matthew T. Kapstein Numata Visiting Professor of Buddhist Studies The University of Chicago Divinity School Directeur d'?tudes Ecole Pratique des Hautes Etudes, Paris From eastwestcultural at YAHOO.COM Thu Dec 30 07:45:01 2010 From: eastwestcultural at YAHOO.COM (Dean Michael Anderson) Date: Wed, 29 Dec 10 23:45:01 -0800 Subject: how is 'dayaananda' pronounced? Message-ID: <161227091232.23782.12718040758239411953.generated@prod2.harmonylists.io> I was talking to a friend of mine who is an eminent Western Sanskrit grammarian and we could not agree on the correct pronunciation of words like "dayaananda". ? In my extensive travels in India and conversations with pandits I have heard these words pronounced like "dayaaNANda" with the accent on the second to last syllable. ? This was also how I understood it from textbooks and university studies. For example, Goldman's DevavaaNiipravezikaa (2009:9) says: ? "The general rule is that the penultimate syllable (next to last) receives mild stress if it is as heavy (guru...). If the penultimate is light (laghu....), the stress falls on the syllable that precedes it (antepenultimate) regardless of its weight." ? But I am, by no means, a grammarian. My knowledge of Sanskrit is focused merely on understanding the history and culture. ? My friend, however, is a expert grammarian and he says it should be pronounced "dayAAnanda" with the accent on the antepenultimate syllable. He explains: ? ?dayA has an udAtta accent on the final A. ?nanda has an udAtta on the first 'a'; 'Ananda' has an udAtta on the final 'a'. ?While a tatpuruza compound is high-pitched on the final syllable, a bahuvrIhi compound, which this would be as a name, has the original accent of the initial compound member (Astadhyayi: bahuvrIhau prak.rtyA pUrvapadam). ?Hence dayAnanda has a high-pitch on the 'A', regardless of whether it is analyzed as he whose joy (nanda) or bliss (Ananda) is compassion." ? I?d be interested in any guidance on this subject. ? I could conjecture about usage and speech environment differences, etc., or even just plain mistakes, but I think I?ll just leave it to the experts here. ? Best, ? Dean Michael Anderson East West Cultural Institute ? From eastwestcultural at YAHOO.COM Thu Dec 30 10:45:20 2010 From: eastwestcultural at YAHOO.COM (Dean Michael Anderson) Date: Thu, 30 Dec 10 02:45:20 -0800 Subject: how is 'dayaananda' pronounced? Message-ID: <161227091235.23782.17895893884768312211.generated@prod2.harmonylists.io> First, I'd like to apologize for the terrible formatting of my original post. I don't think I can keep using the default mail client for Yahoo mail. Its formatting has gotten pretty unreliable lately. Regarding the subject at hand, this pronunciation question came up in the context of spoken Sanskrit, so, as another has pointed out, it may relate more to stress in classical Sanskrit rather than pitch in Vedic Sanskrit. Best, Dean From jpo at UTS.CC.UTEXAS.EDU Thu Dec 30 15:21:06 2010 From: jpo at UTS.CC.UTEXAS.EDU (Patrick Olivelle) Date: Thu, 30 Dec 10 09:21:06 -0600 Subject: Query Message-ID: <161227091238.23782.1140373857517778468.generated@prod2.harmonylists.io> New Year greetings to all! Can anyone throw light on "mah?kaccha" -- it is some kind of divinity, and M-W gives "Varu?a" as one meaning, possibly because of the association with water. The term occurs several times in the Artha??stra (3.16.38; 4.3.12, 15). Thanks. Patrick Olivelle From arlogriffiths at HOTMAIL.COM Fri Dec 31 13:59:10 2010 From: arlogriffiths at HOTMAIL.COM (Arlo Griffiths) Date: Fri, 31 Dec 10 13:59:10 +0000 Subject: Date of usage of the word Bhaarata to denote India In-Reply-To: <807FAB9F-3E10-44BB-A07F-70D4F26F57E3@mac.com> Message-ID: <161227091240.23782.12754495570357298079.generated@prod2.harmonylists.io> Looks are probably deceiving here, Andrea. The Malay word in question is inherited from Proto-Malayo Polynesian *habaRat 'northwest monsoon' according to??the interesting article K. Alexander Adelaar, 1997, "An Exploration of Directional Systems in West Indonesia and?Madagascar", in Gunter Senft (ed.), Referring to Space. Studies in Austronesian and?Papuan Languages, Oxford: Clarendon Press, p. 53-81.?Moreover, early loans of words with aspirated consonants in Indo-Aryan yield insertion of a vowel in Malay, not loss of the aspiration (e.g. bahaya < bhaya, pahala < phala, dirgahayu < d?rgh?yu). Best wishes, Arlo GriffithsEFEO/Jakarta > Date: Sun, 26 Dec 2010 08:41:46 +0100 > From: andreaacri at MAC.COM > Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote India > To: INDOLOGY at liverpool.ac.uk > > Not sure whether this is useful, anyway: in Indonesian/Malay barat > means 'West'. Although I am not 100% certain, I believe that the word > derives from the Sanskrit bh?rata (I do not have Gonda and other > lierature at hand at the moment so I can't check; I am also not sure > about when the term became of common use). Compare also 'orang > barat' (people from the West, Westerners). It would appear that in pre- > modern Indonesia bh?rata denoted 'India', which is westward with > respect to Indonesia. One may compare the use of the term 'yavana' in > India itself to denote people coming from the West ('greeks', 'arabs', > etc.). > > Best wishes, > > A. > > > On Dec 26, 2010, at 5:38 AM, Dipak Bhattacharya wrote: > > > Thanks for the note! I am reminded of an incident in this > > connection. Long ago, a Turkish student of Sanskrit had told me that > > one of the terms denoting spices was baarat in mainland Turkey. He > > asked me if there was any connection with India. I was somewhat > > surprised because the word was not known to me as having been of > > popular use before the modern age.. But, before I could complete my > > enquiry, the student was called back to Turkey. He had to go back > > leaving his studies incomplete and I gave up the investigation. > > Could anyone throw light? > > Best wishes for all > > DB > > > > > > > > --- On Sat, 25/12/10, Alfred Hiltebeitel wrote: > > > > > > From: Alfred Hiltebeitel > > Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote > > India > > To: INDOLOGY at liverpool.ac.uk > > Date: Saturday, 25 December, 2010, 11:20 PM > > > > > > We may note additionally in this discussion that according to > > Maitr?ya?i Sa?hit? 2.6.6 and Taittir?ya Sa?hit? 1.8.10.1-2, > > in the R?jas?ya ceremony it is announced, ?This is your king, > > Bh?ratas,? on which Heesterman in his book on the R?jas?ya > > (1957, 70) notes that ?pastamba ?rautas?tra annotates > > "Bh?ratas? as ?respectively Kurus, Pa?c?las, Kuru-Pa?c?las, > > or simply people.? ?pastamba would thus seem to take > > ?Bh?ratas? as the default name that covers these janapadas or > > the ?people? of at least these, and possibly other, territories. > > It would seem that the Mah?bh?rata is probably the first to then > > link this name with Bh?ratavar?a as a still larger people-and- > > land, and not through Sud?s but through ?akuntal??s son Bharata. > > This could make it interesting that A?oka and Manu do not use the > > term. > > > > > > Alf Hiltebeitel > > Professor of Religion and Human Sciences > > Department of Religion > > 2106 G Street, NW > > George Washington University > > Washington DC 20052 > > > > ----- Original Message ----- > > From: Dipak Bhattacharya > > Date: Saturday, December 25, 2010 11:48 am > > Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to denote > > India > > To: INDOLOGY at liverpool.ac.uk > > > > > >> Yes, you are right! The use of the uncompounded word bhaarat(a) in > >> the > >> sense of India was not common even in the earlier half of the > >> nineteenth century. The social reforrmer Vidyasagar (1820-1891) of > >> Calcutta had addressed the women of Bhaaratavarsha during his > >> movement > >> for widow mrriage and women's right to education. Akshay Kumar Datta > >> had written his book Bharatavarshiya Upasak Sampraday 'Indian Sects' > >> about the same time. The word Bhaarat came to be in use in the sense > >> of India perhaps from late nineteenth century. Tagore used the term. > >> So also some leaders of the Indian National Congress. The final stamp > >> of authenticity might have been given by the Indian Constitution. > >> Seasonal Greetings and Best Wishes! > >> DB > >> > >> --- On Sat, 25/12/10, Christopher Wallis > >> wrote: > >> > >> > >> From: Christopher Wallis > >> Subject: Re: [INDOLOGY] Date of usage of the word Bhaarata to > >> denote > >> India > >> To: "Dipak Bhattacharya" > >> Date: Saturday, 25 December, 2010, 7:20 AM > >> > >> > >> Dear colleague, > >> > >> I perhaps should have been more clear; I was aware of the compound > >> bhaaratavar.sa in earlier sources, but I was (perhaps mistakenly) > >> assuming that bhaarata was not found by itself in the meaning "India" > >> until the modern period. My author uses Bhaarata to mean "all the > >> land in which tiirthas are found" so that is clearly not just north > >> India. Does anyone else have any further evidence to date this > >> usage? > >> > >> Happy holidays to all! > >> > >> thank you, > >> Chris > >> > >> > >> > >> On 24 December 2010 20:55, Dipak Bhattacharya > >> wrote: > >> > >> > >> > >> > >> > >> > >> 25 12 10 > >> > >> Harisv?min?s commentary on the ?atapatha-Br.1.8.1.2 augh? > >> im?? > >> s?rvv?? praj??? nirvvo?h? runs as : sa im?? > >> bh?ratavar?aniv?sin?? > >> praj?? nirvo?h? ni??e?a? de??ntara? pr?payit?. The > >> word will be found > >> in all the major Pur??as in Jambudv?pavar?anam. Cf.,Matsya-P. > >> 122.te > >> bh?ratasya var?asya bhed? yena prak?irtit?? . Emperor Asoka > >> knew only > >> the word Jambudv?pa. > >> Best > >> > >> DB > >> > >> --- On Fri, 24/12/10, Christopher Wallis > >> wrote: > >> > >> > >> > >> From: Christopher Wallis > >> Subject: [INDOLOGY] Date of usage of the word Bhaarata to denote > >> India > >> To: INDOLOGY at liverpool.ac.uk > >> Date: Friday, 24 December, 2010, 5:13 PM > >> > >> > >> > >> > >> > >> Dear esteemed colleagues, > >> > >> Happy holidays. I am reading and translating a very late ha.tha- > >> yoga > >> text > >> called the Yoga-Kar.nikaa, the date of which can possibly be > >> determined by > >> its use of the phrase* sarvatiirthe.su bhaarate*. Does anyone > >> know the > >> earliest usage of Bhaarata in the meaning "India"? I am guessing > >> 19th > >> century, but I really don't know. > >> > >> thank you, > >> Chris Wallis > >> > >> -- > >> ______________________________________ > >> > >> Christopher D. Wallis, M.A. (Cal), M.Phil. (Oxon) > >> > >> University of California at Berkeley > >> > >> > >> > >> > >> > >> > > > > > > From luecke_m at YAHOO.DE Fri Dec 31 15:02:20 2010 From: luecke_m at YAHOO.DE (=?utf-8?Q?Marc_L=C3=BCcke?=) Date: Fri, 31 Dec 10 16:02:20 +0100 Subject: Elizarenkova's Atharvaveda translation Message-ID: <161227091243.23782.751253616161007051.generated@prod2.harmonylists.io> Dear list members, does anyone know whether the third volume of Tatjana Elizarenkova's Atharvaveda translation (i.e. ??????????? (???????) ????? XIII-XX) has already been published? I was only able to get the first two volumes through inter-library loans. Best wishes, and a happy New Year, Marc -- Marc L?cke M.A. Wissenschaftlicher Mitarbeiter Institut f?r Indogermanische Sprachwissenschaft Rosenstra?e 9 48143 M?nster Tel. 0251-83-29872 marc.luecke at uni-muenster.de From pwyzlic at UNI-BONN.DE Fri Dec 31 15:45:02 2010 From: pwyzlic at UNI-BONN.DE (Peter Wyzlic) Date: Fri, 31 Dec 10 16:45:02 +0100 Subject: Elizarenkova's Atharvaveda translation In-Reply-To: <4D1DF07C.3080401@yahoo.de> Message-ID: <161227091246.23782.5423486318916462559.generated@prod2.harmonylists.io> Am 31.12.2010 um 16:02 schrieb Marc L?cke: > does anyone know whether the third volume of Tatjana Elizarenkova's Atharvaveda translation (i.e. ??????????? (???????) ????? XIII-XX) has already been published? It seems so, see URL: URL: > I was only able to get the first two volumes through inter-library loans. Peter Wyzlic -- Institut f?r Orient- und Asienwissenschaften Bibliothek Universit?t Bonn Regina-Pacis-Weg 7 53113 Bonn From r.mahoney at INDICA-ET-BUDDHICA.ORG Sat Dec 18 04:56:15 2010 From: r.mahoney at INDICA-ET-BUDDHICA.ORG (Indica et Buddhica - Email Updates) Date: Sat, 18 Dec 10 17:56:15 +1300 Subject: Indica et Buddhica - Catalogus : Open Digital Content &c. Message-ID: <161227091148.23782.4132943009852772086.generated@prod2.harmonylists.io> Dear Colleagues, Indica et Buddhica - Catalogus has been updated with a new search interface to help you find, retrieve and download digital content across the internet. It can be found here: Indica et Buddhica - Catalogus: Open Content Search Interface http://catalogus.indica-et-buddhica.org/open-content/ The existing interfaces have also been updated, and now include a connection to the collection at the Dharma Drum Buddhist College. I'm grateful to Marcus Bingenheimer for making this possible. As usual, all bibliographic records can be viewed in various forms - Summary, Brief and Full - and downloaded in various formats - EndNote, RIS, BibTeX, and Dublin Core. If you have any suggestions for improvement please mail me. Kind regards, Richard Mahoney Catalogus Bibliothecarum Catalogus is a virtual union catalogue providing centralised access to library servers with significant Indological and Buddhological collections. http://catalogus.indica-et-buddhica.org/ -- Richard MAHONEY - Indica et Buddhica Littledene, Bay Road, OXFORD 7430, NZ PO Box 25, OXFORD 7443 +64 3 312 1699 / +64 275 829 986 r.mahoney at indica-et-buddhica.org http://indica-et-buddhica.org http://camera-antipodea.indica-et-buddhica.com