From c.cicuzza at IOL.IT Sun May 1 01:17:09 2011 From: c.cicuzza at IOL.IT (c.cicuzza@iol.it) Date: Sun, 01 May 11 03:17:09 +0200 Subject: =?utf-8?Q?An_=C4=81malak=C4=AB_in_the_palm_of_the_hand?= Message-ID: <161227092384.23782.16347726718301683269.generated@prod2.harmonylists.io> Dear All, one more example from the Pali literature transmitted in Siam: so pana mah?moggall?nathero yath? puriso ?malakaphala? gahetv? attano p??itale ?hapeti. Cf. Buddhap?dama?gala (ed. in Cicuzza, C., A Mirror Reflecting the Entire World, Bangkok and Lumbini 2011, p. 58). Best Regards, Claudio Cicuzza (Webster University) -------------- next part -------------- An HTML attachment was scrubbed... URL: From c.cicuzza at IOL.IT Sun May 1 01:17:57 2011 From: c.cicuzza at IOL.IT (c.cicuzza@iol.it) Date: Sun, 01 May 11 03:17:57 +0200 Subject: =?utf-8?Q?An_=C4=81malak=C4=AB_in_the_palm_of_the_hand?= Message-ID: <161227092388.23782.12223708685461112117.generated@prod2.harmonylists.io> Dear All, one more example from the Pali literature transmitted in Siam: so pana mah?moggall?nathero yath? puriso ?malakaphala? gahetv? attano p??itale ?hapeti. Cf. Buddhap?dama?gala (ed. in Cicuzza, C., A Mirror Reflecting the Entire World, Bangkok and Lumbini 2011, p. 58). Best Regards, Claudio Cicuzza (Webster University) -------------- next part -------------- An HTML attachment was scrubbed... URL: From arlogriffiths at HOTMAIL.COM Sun May 1 06:19:25 2011 From: arlogriffiths at HOTMAIL.COM (Arlo Griffiths) Date: Sun, 01 May 11 06:19:25 +0000 Subject: Some Paippalaada publications by Paippalaadins Message-ID: <161227092391.23782.17353533621085522344.generated@prod2.harmonylists.io> With apologies for the delay, I wish to report on a few publications I obtained during my fieldwork in Orissa last winter. In December 2007, the Avadhoota Datta Peetham (Sri Ganapati Sachchidananda Ashrama, Datta Nagara, Ooty Road, Mysore, 570025) brought out a publication in Devanaagarii script entitled Atharva.na.h Veda.h Paippalaada ;Saakhaa Sa.mhitaa as volume 16 in the Vedavij;naana Granthaavalii. The work was prepared for the Peetham by two Paippalaada Brahmins hailing from the village Guhiaapaa.la in East Singbhum Dt., Jharkhand, namely Kunjabihari Upadhyaya (who lives in Puri) and his student Ashok Kumar Misra. The volume covers only kaa.n.das 1-15 of the Paippalaadasa.mhitaa, and even though there is no information about the sources on which the publication is based, it has certainly been copied from Prof. Dipak Bhattacharya?s edition of kaa.n.das 1-15 published in 1997, which I myself bought for the Paa.tha;saalaa in Guhiaapaa.laa in 2000. For kaa.n.das 6-7, a preliminary draft in Oriya script of my new edition, which I handed to these friends in 2004, seems to have been followed to make some modifications to Prof. Bhattacharya?s edition. I don?t expect there will be anything of philological interest in this publication. Different is the case of the first complete edition of the Paippalaadasa.mhitaa based on Oriya manuscripts, i.e. an edition including all twenty kaa.n.das in one volume, that was brought out in 2010 by Kunja Bihari Upadhyaya himself, almost entirely in Devanaagarii script. There is an interesting introduction entitled Aatharva.navedapaippalaadasa.mhitaa mudra.nasya prastaava.h, which however does not throw light on the sources for this printing. I expect that Mr. Upadhyaya that he has used more or less the same basis for kaa.n.das 1-15 as that used for the 2007 printing. He has not had access to Prof. Dipak Bhattacharya?s 2008 edition of kaa.n.das 16. This means that he has printed all of kaa.n.das 16-20 on the basis of one or more manuscripts collected by him, at least one of them in collaboration with myself. Mr. Upadhyaya has not consulted any other scholars in preparing his edition, and does not have training in (Vedic) philology, but does have a reasonable mastery of Sanskrit and is very familiar with Oriya manuscripts and the idiosyncracies of the script we find in them. So I expect that the text of the thus far unpublished kaa.n.das 17-20 in this printing will have the value of a reasonably reliable transcript of one or two codices. For those who have no access to manuscripts or who cannot read Oriya script, this certainly is of some use as we await the complete publication of Prof. Dipak Bhattacharya?s edition. Being based on philological principles, the latter will of course supersede Mr. Upadhyaya?s printing. I have deposited one copy of this volume in the library of Leiden University.?Mr. Upadhyaya has DTP-ed his volume as ?Nijiiya Prakaa;sanam?. He has asked me to make known that copies of the volume can be requested through the following addresses: KUNJA BIHARI UPADHYAYA GOUDABADA SAHI At/Po/Dist.: PURI ODISHA, 752011, INDIA email: kunja.paippalada at gmail.com Of much more restricted interested will be the two small paddhati volumes Durvalak.rtyavidhi and ;Sraaddhapaddhati compiled in Oriya script (and in a mixture of Oriya with Sanskrit language) by Benudhara Panda, again of Guhiaapaa.la village. I can supply scans to those who are interested, and intend to deposit some of the extra copies I bought in public libraries in Europe and the US. ? Best wishes, Arlo Griffiths EFEO/Jakarta From rah2k at VIRGINIA.EDU Wed May 4 16:02:58 2011 From: rah2k at VIRGINIA.EDU (Bob Hueckstedt) Date: Wed, 04 May 11 12:02:58 -0400 Subject: Indian Astrology In-Reply-To: Message-ID: <161227092401.23782.14661932784242138674.generated@prod2.harmonylists.io> Perhaps David Pingree's fascicle in the History of Indian Literature series called Jyotih?s?a?stra : astral and mathematical literature? Bob Hueckstedt On 5/4/2011 9:42 AM, Tracy Coleman wrote: > Indologists-- > > I have a student (from New Delhi, actually) who is interested in writing his undergraduate thesis on Astrology. I would appreciate your bibliographic suggestions, since I'm not sure how much material will be accessible to him (in English or Hindi) that is not overly technical. I know of Martin Gansten's book on Nadi Astrology. > > Thanks for any references. > > Tracy Coleman > Colorado College From tcoleman at COLORADOCOLLEGE.EDU Wed May 4 13:42:12 2011 From: tcoleman at COLORADOCOLLEGE.EDU (Tracy Coleman) Date: Wed, 04 May 11 13:42:12 +0000 Subject: Indian Astrology Message-ID: <161227092396.23782.5074735126999682213.generated@prod2.harmonylists.io> Indologists-- I have a student (from New Delhi, actually) who is interested in writing his undergraduate thesis on Astrology. I would appreciate your bibliographic suggestions, since I'm not sure how much material will be accessible to him (in English or Hindi) that is not overly technical. I know of Martin Gansten's book on Nadi Astrology. Thanks for any references. Tracy Coleman Colorado College From himal.trikha at UNIVIE.AC.AT Wed May 4 14:13:16 2011 From: himal.trikha at UNIVIE.AC.AT (Himal Trikha) Date: Wed, 04 May 11 16:13:16 +0200 Subject: Indian Astrology In-Reply-To: Message-ID: <161227092398.23782.7474052595889278499.generated@prod2.harmonylists.io> Am 04.05.2011 15:42, schrieb Tracy Coleman: > Indologists-- > > I have a student (from New Delhi, actually) who is interested in writing his undergraduate thesis on Astrology. I would appreciate your bibliographic suggestions, since I'm not sure how much material will be accessible to him (in English or Hindi) that is not overly technical. I know of Martin Gansten's book on Nadi Astrology. > > Thanks for any references. > > Tracy Coleman > Colorado College Dear Tracy Coleman, the best book I have seen on this topic so far was David Pingree's "The Yavanajataka of Sphujidhvaja", Harvard Oriental Series, 1978. With best regards Himal Trikha From venetia.ansell at GMAIL.COM Wed May 4 11:35:40 2011 From: venetia.ansell at GMAIL.COM (venetia ansell) Date: Wed, 04 May 11 17:05:40 +0530 Subject: Sanskrit Buddhist theatre Message-ID: <161227092393.23782.13441519389426746692.generated@prod2.harmonylists.io> Hello everybody, A friend is doing some work on the Buddhist theatre tradition. Can anyone recommend some good literature on the topic? I have already referred her to Michael Hahn's Joy for the World, a translation of Candragomin's Lokananda. Thank you very much. Venetia -------------- next part -------------- An HTML attachment was scrubbed... URL: From tcoleman at COLORADOCOLLEGE.EDU Thu May 5 19:13:14 2011 From: tcoleman at COLORADOCOLLEGE.EDU (Tracy Coleman) Date: Thu, 05 May 11 19:13:14 +0000 Subject: Indian Astrology In-Reply-To: <4DC15EFC.7080006@univie.ac.at> Message-ID: <161227092404.23782.2877867706409818101.generated@prod2.harmonylists.io> Thanks to so many people on RISA and INDOLOGY who responded to my query about Astrology, both on- and off-list. Some generously sent entire bibliographies. I will definitely compile a list of all these references and send it out to both listservs -- *after* the academic year ends! Regards to All. --Tracy Coleman From mmdesh at UMICH.EDU Fri May 6 10:55:02 2011 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Fri, 06 May 11 06:55:02 -0400 Subject: Text request In-Reply-To: Message-ID: <161227092413.23782.4435690234269552221.generated@prod2.harmonylists.io> Hello Anna, I have a pdf file of this text (Vasantarajasakuna) that I downloaded from some source that I can no longer identify. It is 34mb. If you are unable to find a download link or a library copy, contact me and I can find some way of getting that pdf to you. 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 Anna kav [aneshvari at GMAIL.COM] Sent: Friday, May 06, 2011 6:06 AM To: INDOLOGY at liverpool.ac.uk Subject: [INDOLOGY] Text request Dear members of the list, I need to find a copy of Sanskrit text '?akun?r?ava' = '?akuna' of Vasantar?ja (11 century) for my master's theses. The text was published 1940, Mumb?nagara, 1963, Bombay, reprinted 1987, Mumba? . If anyone has access to an electronic version, please share the link. Or may be it can be ordered from a library. Thank you Anna Kavaleuskaya Copenhagen University From ocattedra at YAHOO.COM.AR Fri May 6 15:32:11 2011 From: ocattedra at YAHOO.COM.AR (olivia cattedra) Date: Fri, 06 May 11 08:32:11 -0700 Subject: Book Announcement Message-ID: <161227092426.23782.10092382794425543865.generated@prod2.harmonylists.io> Dear colleagues With pleasure I inform you that has been re edited my Sanskrit-Spanish translation of Sankara Upadesas?hasr?, with introduction, notes, and a bibliographic? up to date: Sankara, El Tratado de las Mil Ense?anzas, Upadesas?hasr?, Olivia Cattedra (trad.) EUDEM, 250pp., ? ISBN 978-987-1371-68-6, It has-been published by the National University of Mar del Plata, Argentina, and it is available at Eudem: rrppeudem @gmail.com -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at UMICH.EDU Fri May 6 13:31:04 2011 From: mmdesh at UMICH.EDU (Deshpande, Madhav) Date: Fri, 06 May 11 09:31:04 -0400 Subject: Text request In-Reply-To: Message-ID: <161227092423.23782.17587417714706414992.generated@prod2.harmonylists.io> Here is the link to download this text: http://www.archive.org/details/12812vasantaraaj035838mbp 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 Anna kav [aneshvari at GMAIL.COM] Sent: Friday, May 06, 2011 6:06 AM To: INDOLOGY at liverpool.ac.uk Subject: [INDOLOGY] Text request Dear members of the list, I need to find a copy of Sanskrit text '?akun?r?ava' = '?akuna' of Vasantar?ja (11 century) for my master's theses. The text was published 1940, Mumb?nagara, 1963, Bombay, reprinted 1987, Mumba? . If anyone has access to an electronic version, please share the link. Or may be it can be ordered from a library. Thank you Anna Kavaleuskaya Copenhagen University From fmgerety at FAS.HARVARD.EDU Fri May 6 15:52:49 2011 From: fmgerety at FAS.HARVARD.EDU (Finnian Moore Gerety) Date: Fri, 06 May 11 11:52:49 -0400 Subject: Tracing a mantra Message-ID: <161227092430.23782.14791592478838794433.generated@prod2.harmonylists.io> Hello Colleagues-- I am trying to find the provenance of this mantra: lok?? samast?? sukhino bhavantu It is quite popular but I have not seen it quoted with attribution. Yours, Finn Finnian Moore Gerety Doctoral Candidate, Dept. of Sanskrit & Indian Studies, Harvard University -------------- next part -------------- An HTML attachment was scrubbed... URL: From aneshvari at GMAIL.COM Fri May 6 10:06:07 2011 From: aneshvari at GMAIL.COM (Anna kav) Date: Fri, 06 May 11 12:06:07 +0200 Subject: Text request Message-ID: <161227092409.23782.10703961946724250971.generated@prod2.harmonylists.io> Dear members of the list, I need to find a copy of Sanskrit text '?akun?r?ava' = '?akuna' of Vasantar?ja (11 century) for my master's theses. The text was published 1940, Mumb?nagara, 1963, Bombay, reprinted 1987, Mumba? . If anyone has access to an electronic version, please share the link. Or may be it can be ordered from a library. Thank you Anna Kavaleuskaya Copenhagen University -------------- next part -------------- An HTML attachment was scrubbed... URL: From manufrancis at GMAIL.COM Fri May 6 11:57:27 2011 From: manufrancis at GMAIL.COM (Emmanuel Francis) Date: Fri, 06 May 11 13:57:27 +0200 Subject: Eighth International Workshop On Tamil Epigraphy Message-ID: <161227092416.23782.11896086812260224115.generated@prod2.harmonylists.io> Dear colleagues, Please find under the following link the announcement for the Eighth International Workshop On Tamil Epigraphy that will be held next July in India: http://www.iran-inde.cnrs.fr/spip.php?article392&lang=en With best wishes. E. Francis, Centre for South Asian Studies, Paris From kauzeya at GMAIL.COM Fri May 6 12:05:26 2011 From: kauzeya at GMAIL.COM (Jonathan Silk) Date: Fri, 06 May 11 14:05:26 +0200 Subject: Reminder: consideration of applications will begin soon for PhD/Post-doc positions Message-ID: <161227092419.23782.17559426915221861675.generated@prod2.harmonylists.io> dear Colleagues, This is just a reminder that consideration will begin soon for applications for 2 positions--PhD and/or Post-doc-- as mentioned in the announcement which I sent earlier, and repeat below. We welcome any and all qualified applicants! Thanks for spreading the word--Jonathan Silk *************************** PhD Student/Post-Doctoral Fellow Positions (11-081) Faculty of Humanities PhD Student/Post-Doctoral Fellow Positions in Buddhism and Social Justice: Doctrine, Ideology and Discrimination in Tension Vacancy number: 11-081 The Leiden University Institute for Area Studies (LIAS) of the Faculty of Humanities at Leiden University invites applications for two full-time positions (PhD student and/or Post-doctoral Fellow) in the NWO-funded project "Buddhism and Social Justice: Doctrine, Ideology and Discrimination in Tension," headed by Prof. dr. Jonathan Silk. Initial appointment will be from September 2011 or as soon as possible thereafter. Since its foundation in 1575, Leiden University, with around 17,000 students and 4,000 staff, has built an internationally recognized record of excellence in teaching and research. The Faculty of Humanities consists of the Institutes for Area Studies, Creative & Performing Arts, Cultural Disciplines, History, Linguistics, Philosophy, and Religious Studies. It has about 4,500 students and 900 staff from around the world. The faculty offers about 30 BA and 45 MA programs. The Graduate School has an annual output of about 50 PhDs. The Leiden University Institute for Area Studies ( http://www.hum.leiden.edu/lias/), which comprises the Schools of Asian Studies and Middle Eastern Studies, is committed to the integration of disciplinary and regional-historical perspectives, and has as its aim the advancement of teaching and research of Area Studies at Leiden University and in the wider academic community. Area specializations in Asian Studies include Chinese, Japanese, Korean, South- & Southeast Asian, and Tibetan Studies. Project description Buddhism is widely perceived to be, and Buddhist sources themselves promote the tradition as, a philosophy of liberation. Yet Buddhist societies, both ancient and modern, not only evidence, but indeed seem to promote, social inequalities. The project 'Buddhism and Social Justice' explores the inner tensions in Buddhist cultures between inherited core values and social realities. The project revolves around a core investigation of slavery and caste in India, with current collaborators also investigating slavery in Korea and monastic economy in Tibet, approached through text-historical, historical and a socio-anthropological methods. The synergy between subprojects lies in the question of how Buddhist ways of thinking and acting inform and structure historically Buddhist Asian societies, and how, correspondingly, Buddhist ideologies and dogmas were transformed in historical contexts. This study seeks therefore to uncover the links between the ancient and the modern and the theoretical and the real-world, thereby leading both to a deeper appreciation of how religious systems function in societies in general, and to a more nuanced appreciation of the dynamics of historically Buddhist societies in general, particularly with respect to questions of social justice. For the available positions we seek scholars interested in investigating some aspect of Buddhism and Social Justice, broadly conceived. Because the starting point of the project is Buddhism, rather than Social Justice per se, familiarity with the history, doctrine and relevant original languages of Buddhist traditions is essential. Tasks for PhD candidates: - Participation in local research meetings and PhD teaching; - The writing of a PhD dissertation; - Helping to organize a conference in the framework of the research project; - Presenting papers at international conferences; - Publishing research results in the form of (an) article(s). Requirements - A (Research) MA degree in Buddhist Studies or in a related field with a strong Buddhist Studies component; exceptionally qualified students with a BA are also encouraged to apply; - Knowledge of the relevant language(s); - Ability to work both independently and as part of a team; - Excellent skills in English. Post-Doc applicants should have a demonstrably excellent academic track record in Buddhist Studies, and hold a PhD in Buddhist Studies or a related field, or its equivalent. They should have an excellent command of English and be prepared to present their research results in English. In addition to research, post-doc fellows will teach a small number of courses on topics within their area of specialization, and assist in guiding the PhD students. Conditions of employment The position of Ph.D. student is temporary for maximally four years of full-time appointment, and with an initial nine-month probationary period. The position of the Post-doctoral fellow is temporary, max. three years with a full-time appointment, and with an initial nine-month probationary period. The salary is determined in accordance with the current scales as set out in the collective labour agreement for the Dutch universities (CAO): Ph.D. fellow: min. ? 2.042,- max. ? 2.612,- gross per month, with additional holiday and end-of-year bonuses. Postdoctoral fellow: min. ? 2.379, max. ? 4.374, , with additional holiday and end-of-year bonuses. Candidates from outside the Netherlands may be eligible for a substantial tax break. Information For more information about the position please contact Prof. dr. J.A Silk, tel. +31-71-527-2510, email *j.a.silk at hum.leidenuniv.nl*. Please note that * applications* should not be sent directly to Prof. Silk; see the address below. Application PhD candidates please send your application (in English), including: *** a cover letter stating your motivation for this position, *** a CV, *** copies of your academic transcripts, *** an English writing sample, *** two letters of reference. Post-doc candidates please send your application (in English), including: *** a cover letter stating your motivation for this position, *** a CV, *** copies of your academic transcripts, *** a copy of your PhD thesis and other relevant publications, *** three letters of reference. Review of applications will commence by 15 May 2011 and continue until the position is filled or this call is closed. Please *send your application* electronically, indicating the vacancy number to: vacatureslias at hum.leidenuniv.nl All application materials should be sent in pdf format. If it is not possible for you to submit an electronic application, you may mail your materials, citing the vacancy number, to: M. van Asperen Leiden University P&O FGW PO Box 9515 2300 RA Leiden The Netherlands A telephone (or Skype) interview may be part of the selection procedure. -- 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 -------------- next part -------------- An HTML attachment was scrubbed... URL: From martin.gansten at PBHOME.SE Fri May 6 20:06:09 2011 From: martin.gansten at PBHOME.SE (Martin Gansten) Date: Fri, 06 May 11 22:06:09 +0200 Subject: Sanskrit metres In-Reply-To: <4DC178B2.3080002@virginia.edu> Message-ID: <161227092433.23782.15739269382861120120.generated@prod2.harmonylists.io> This may be a very basic question, but I would appreciate any reference to discussions of the distribution of metres in classical Sanskrit literature: which metres (apart from ?loka) have been more common or popular in which contexts, genres, epochs and regions? Martin Gansten From pwyzlic at UNI-BONN.DE Fri May 6 20:08:21 2011 From: pwyzlic at UNI-BONN.DE (Peter Wyzlic) Date: Fri, 06 May 11 22:08:21 +0200 Subject: Tracing a mantra In-Reply-To: Message-ID: <161227092436.23782.2594326444417337966.generated@prod2.harmonylists.io> Am 06.05.2011 um 17:52 schrieb Finnian Moore Gerety: > I am trying to find the provenance of this mantra: > > lok?? samast?? sukhino bhavantu > > It is quite popular but I have not seen it quoted with attribution. That is part of a verse: svasti praj?bhya? parip?layant?? ny?yena m?rge?a mah?? mah?p?? | gobr?hma?ebhya? ?ubham astu nitya? lok?? samast?? sukhino bhavantu ??nti?, ??nti?, ??nti? I don't know where it occurs first. But it must be earlier than the 18th century, at least. Because the verse is cited in a report of the Lutheran missionaries in Tranquebar published in 1742, see A. Weber: Eine angebliche Bearbeitung des Yajurveda, in: ZDMG 7 (1853), p. 235-248, esp. 248. Hope it helps Peter Wyzlic -- Institut f?r Orient- und Asienwissenschaften Bibliothek Universit?t Bonn Regina-Pacis-Weg 7 53113 Bonn From corinnawessels at YAHOO.DE Sat May 7 12:41:46 2011 From: corinnawessels at YAHOO.DE (Corinna Wessels-Mevissen) Date: Sat, 07 May 11 13:41:46 +0100 Subject: Cidambaram=?utf-8?Q?=C4=81h=C4=81tmya_-_missing_Adhy=C4=81yas?= Message-ID: <161227092439.23782.4791848761779816227.generated@prod2.harmonylists.io> Dear Indologists, Could anyone of you share with me Adhy?yas 17 and 18 of the Cidambaram?h?tmya or direct me where to find them? The copy of the 1971 edition I have received through interlending service (the only accessible library copy in Germany) is missing these. I would be very grateful indeed. Corinna Wessels-Mevissen Berlin -------------- next part -------------- An HTML attachment was scrubbed... URL: From kellner at ASIA-EUROPE.UNI-HEIDELBERG.DE Sat May 7 20:49:54 2011 From: kellner at ASIA-EUROPE.UNI-HEIDELBERG.DE (Birgit Kellner) Date: Sat, 07 May 11 22:49:54 +0200 Subject: =?utf-8?Q?Re:_An_=C4=81malak=C4=AB_in_the_palm_of_th_e_hand?= In-Reply-To: <1863048.864471304212677720.JavaMail.defaultUser@defaultHost> Message-ID: <161227092443.23782.13084270960251417954.generated@prod2.harmonylists.io> Reading once more through this interesting thread, I was just wondering: Schmidt's Nachtr?ge to the Petersburg Dictionary reports ?malaka in the meaning "rock crystal". Two passages in Somadevas?ri's Ya?astilaka (K?vyam?l? vol. 70) are given as evidence (vol. II 28,4 and 209,6; this is available at http://www.dli.ernet.in/). Not too much evidence, but there might be more, and it might have been overlooked so far, who knows. In an earlier message, for instance, Lance Cousins cited a passage from the older ??k? to the Abhidhamm?vat?ra (final p?da of Abhidh-av v. 181), where the ?malaka is compared to a clear gem. The basic text has "hatthagat?malak? viya honti"; the ??k? then runs: *hatthagat?* hatthapavi??h? *?malak? viya* suddhama?ik? viya honti. One could theoretically interpret this passage in two ways: - the ?malaka-fruit is seen, and the clarity of seeing the ?malaka is further illustrated by the example of a clear gem. - the word ?malaka here means "rock-crystal", and suddhama?ik? is then just an explanatory gloss on it. So one might ask whether there's any further unequivocal evidence that ?malaka was used in the meaning "rock-crystal" in P?li or Sanskrit. And if that were the case, Tibetan interpretations appealing to translucency would appear less outrageous than they initially might have seeemed. One context where the ?malaka-in-your-palm-example features is the discussion of yogic perception in Buddhist epistemological literature. See Dharmottara's Ny?yabindu??k? ad Ny?yabindu 1.11 (cited according to p. 69,1f. from Dalsukhbhai Malvania's edition of the Dharmottaraprad?pa): karatal?malakavad bh?vyam?nasya arthasya yad dar?ana? tad yogina? pratyak?am | tad dhi sphu??bham | Roughly: "Yogic perception is the seeing of an object that is contemplated upon like an ?malaka in one's hand, for it has a clear appearance." The canonical Tibetan translation, Derge 4231 (We 44a3), here translates ?malaka as ?el sgo? (also attested as a translation of sph??ika accordng to Negi's dictionary). So these translators definitely understood ?malaka in the meaning "rock crystal". On the face of it, the rock crystal makes in this particlar context better sense than the myrobalan fruit. The idea is that the yogin contemplates an object, which in the process becomes clear and vivid to him, as clear and vivid as a piece of rock-crystal in one's hand. More precisely: the rock-crystal as a thing exemplifies clarity and vividness more directly than the myrobalan fruit. And now, I suppose, one would have to look closer at the finer structure of ?malaka-similes. Is something said to be as self-evident as the SEEING of the ?malaka in one's hand? What is the role of the ?malaka being placed in one's hand? (I suppose: the object is close to the observer, and so this proximity would further accentuate the self-evidence.) Does the comparison attach to features of the ?malaka as such? Are there any features of the ?malaka that make it clearer in your hand than other fruits? (Colour?) Any commentarial explanations of this? Maybe the example underwent some changes (in Sanskritic traditions or between Sanskrit and Tibetan, who knows). Epistemological discussions of yogic perception, for instance, might in the eyes of some interpreters have called for a sharper analogy that highlights the clarity of an object-appearance - and makes the object itself clear and vivid and (coincidentally?) translucent. Best regards, Birgit Kellner ________________________________________ Von: Indology [INDOLOGY at liverpool.ac.uk] im Auftrag von Peter Szanto [peter.szanto at MERTON.OX.AC.UK] Gesendet: Samstag, 30. April 2011 21:39 An: INDOLOGY at liverpool.ac.uk Betreff: Re: [INDOLOGY] an ?malak? in the palm of th e hand Dear readers, While I do not want to commit myself to any of the siddh?ntas expressed here, I believe these two passages (sadly, surviving only in Tibetan) merit consideration: T?h. 1373 *?a?a?gayogapa?jik? of Avadh?t?p?da (244r) de ltar mthong ba'i rnal 'byor ba de ni rnam pa thams cad mkhyen pa'i sku des ni khams gsum ma lus pa skyu ru ra lag mthil du bzhag pa bzhin du thams cad sa ler mkhyen pa'o || chu nang nyi ltar rab snang ba || dri ma med pa'i sna tshogs mdog | rnam pa kun du rang gi sems || gzhan gyi sems min rang gi sems || rang gi sems yin bde ba nyid || gzhan gyi sems min bde ba yin || yul dang rnam par bral ba yin || rang bde yid kyi nyams myong ba || gzhan gyi sems bde chen po'i phyir || bde ba bstan du mi btub bo || zhes 'byung ngo || T?h. 1415 Vajra??kaviv?ti of Bhavabha??a (82v) rdo rje mig gis mthong bar 'gyur || zhes bya ba la rdo rje ni shin tu rno ba ste | gsal zhing dri ma med pa des mthong ba'o || ji ltar zhe na | lag tu shing tog bzhag pa bzhin te lag pa'i mthil na gnas pa'i skyu ru ra'i 'bras bu ltar ro || The `Tibetan idea' of transparency could have been induced by passages such as the first one (note that `sa ler' is ambivalent, it can mean both `entirely' and `clearly'). Well, by using the word induced I guess I do find myself more in agreement with what Dominik Wujastyk wrote below. With best regards, Peter ________________________________________ From: Indology [INDOLOGY at liverpool.ac.uk] On Behalf Of Dominik Wujastyk [wujastyk at GMAIL.COM] Sent: Saturday, April 30, 2011 8:21 PM To: INDOLOGY at liverpool.ac.uk Subject: Re: [INDOLOGY] an ?malak? in the palm of the hand Dear Ryan, In my view, your Tibetan colleagues are simply wrong. Or else they are in receipt some odd tradition that has strayed far from the original meaning of the ?malaka-in-the-hand simile, and got lost on the way. The ?malaka/? is and was the Emblic myrobalan (Emblica officinalis, Gaertn.). There are many pictures on the web, and even one of some emblics in someone's hands: here. Emblics are a common fruit in South Asia, and have been so for over two millennia. The word "emblic" was very common in English amongst the British in India, as it was a well-known, fruit often consumed daily. Many references in Hobson-Jobson (who also asserts on good authorities that Skt. ?malaka is the origin of the name of the Malay city Malacca!). My subjective impression is that British Indian authors referred to emblics more or less as one might today refer to an apple. "Emblic" wasn't at all a rare word (or fruit). The simile is just, as you say, something totally obvious. Think, "as plain as an apple in the palm of your hand." I think we can just set aside all talk of transparency and inner structure. (I also think that the idea that something with an exterior can in some sense be explained by reference to its inner structure is probably a rather modern idea, and probably not Sanskritic at all. At the very least, it should be questioned, as a concept. Ask, with what vocabularly would such a concept be expressed in Sanskrit?) Best, Dominik On 29 April 2011 07:47, Ryan Damron > wrote: Dear all, I recently came across a reference to the ?malaki fruit in the Buddhist Mah?m?y?tantra and in its commentary, the Gu?avat? by Ratn?kara??nti. The citations are as follows: First from the root tantra, in Tibetan (there is no extant Sanskrit manuscript): lag tu skyu ru ra bzhag bzhin. Which Ratn?kara??nti glosses with: svahaste sthitamekam?malakam yathetyartha? I initially took this to mean simply that the referent was as clear to the subject as a fruit placed in one's own hand. However, two Tibetan colleagues both asserted that the ?malak? fruit, as understood in the Tibetan Buddhist tradition at least, is a translucent fruit which reveals its inner structure to the subject (not my personal experience with the contemporary version of Amalaki fruit). Thus for a situation to be "like an ?malak? fruit in one's own hand" means one is able to see the referent inside and out, that is, in totality. My question then is this: is this analogy common in Indic traditions and, more importantly, are there any known references to these properties of the ?malak? in Sanskrit works? Much thanks, Ryan Ryan Damron Graduate Student Department of South and Southeast Asian Studies University of California, Berkeley Am 01.05.2011 03:17, schrieb c.cicuzza at iol.it: > Dear All, > > one more example from the Pali literature transmitted in Siam: > > so pana mah?moggall?nathero yath? puriso ?malakaphala? gahetv? attano p??itale ?hapeti. > > Cf. Buddhap?dama?gala (ed. in Cicuzza, C., A Mirror Reflecting the Entire World, Bangkok and Lumbini 2011, p. 58). > > Best Regards, > > Claudio Cicuzza > > (Webster University) -- -------- Prof. Dr. Birgit Kellner Chair in Buddhist Studies Cluster of Excellence "Asia and Europe in a Global Context - Shifting Asymmetries in Cultural Flows" University of Heidelberg Karl Jaspers Centre Vossstra?e 2, Building 4400 D-69115 Heidelberg Phone: +49(0)6221 - 54 4301 Fax: +49(0)6221 - 54 4012 http://www.asia-europe.uni-heidelberg.de/en/home.html From kiepue at T-ONLINE.DE Sun May 8 06:01:27 2011 From: kiepue at T-ONLINE.DE (=?utf-8?Q?petra_kieffer-P=C3=BClz?=) Date: Sun, 08 May 11 08:01:27 +0200 Subject: =?utf-8?Q?Re:_An_=C4=81malak=C4=AB_in_the_palm__of_th_e_hand?= In-Reply-To: <4DC5B072.4080707@asia-europe.uni-heidelberg.de> Message-ID: <161227092447.23782.2573275664848481391.generated@prod2.harmonylists.io> Your remarks can be confirmed by a further reference from the P?li scriptures, where another example for crystal can be seen Vinayavinicchaya??k? II 527 (ca. 12/13th cent. AD) ... sabbe atth? hatthe ?malaka? viya karatale amala-ma?i-ratana? viya upa.t.t.hahantii p?ka?? bhavan? ti yojan?. natthi etassa malan ti (=) amala.m, amalam eva (=) ?malakan ti ma?i-ratana? vuccati. Best, Petra **************************************** Dr. Petra Kieffer-P?lz Wilhelm-K?lz-Strasse 2 99423 Weimar Tel. 03643/ 770 447 kiepue at t-online.de (priv.) petra.kieffer-puelz at adwmainz.de www.pali.adwmainz.de Am 07.05.2011 um 22:49 schrieb Birgit Kellner: > Reading once more through this interesting thread, I was just wondering: Schmidt's Nachtr?ge to the Petersburg Dictionary reports ?malaka in the meaning "rock crystal". Two passages in Somadevas?ri's Ya?astilaka (K?vyam?l? vol. 70) are given as evidence (vol. II 28,4 and 209,6; this is available at http://www.dli.ernet.in/). Not too much evidence, but there might be more, and it might have been overlooked so far, who knows. > > In an earlier message, for instance, Lance Cousins cited a passage from the older ??k? to the Abhidhamm?vat?ra (final p?da of Abhidh-av v. 181), where the ?malaka is compared to a clear gem. The basic text has "hatthagat?malak? viya honti"; the ??k? then runs: *hatthagat?* hatthapavi??h? *?malak? viya* suddhama?ik? viya honti. > > One could theoretically interpret this passage in two ways: > > - the ?malaka-fruit is seen, and the clarity of seeing the ?malaka is further illustrated by the example of a clear gem. > - the word ?malaka here means "rock-crystal", and suddhama?ik? is then just an explanatory gloss on it. > > So one might ask whether there's any further unequivocal evidence that ?malaka was used in the meaning "rock-crystal" in P?li or Sanskrit. And if that were the case, Tibetan interpretations appealing to translucency would appear less outrageous than they initially might have seeemed. > > One context where the ?malaka-in-your-palm-example features is the discussion of yogic perception in Buddhist epistemological literature. See Dharmottara's Ny?yabindu??k? ad Ny?yabindu 1.11 (cited according to p. 69,1f. from Dalsukhbhai Malvania's edition of the Dharmottaraprad?pa): karatal?malakavad bh?vyam?nasya arthasya yad dar?ana? tad yogina? pratyak?am | tad dhi sphu??bham | Roughly: "Yogic perception is the seeing of an object that is contemplated upon like an ?malaka in one's hand, for it has a clear appearance." > > The canonical Tibetan translation, Derge 4231 (We 44a3), here translates ?malaka as ?el sgo? (also attested as a translation of sph??ika accordng to Negi's dictionary). So these translators definitely understood ?malaka in the meaning "rock crystal". > > On the face of it, the rock crystal makes in this particlar context better sense than the myrobalan fruit. The idea is that the yogin contemplates an object, which in the process becomes clear and vivid to him, as clear and vivid as a piece of rock-crystal in one's hand. More precisely: the rock-crystal as a thing exemplifies clarity and vividness more directly than the myrobalan fruit. > > And now, I suppose, one would have to look closer at the finer structure of ?malaka-similes. Is something said to be as self-evident as the SEEING of the ?malaka in one's hand? What is the role of the ?malaka being placed in one's hand? (I suppose: the object is close to the observer, and so this proximity would further accentuate the self-evidence.) Does the comparison attach to features of the ?malaka as such? Are there any features of the ?malaka that make it clearer in your hand than other fruits? (Colour?) Any commentarial explanations of this? > > Maybe the example underwent some changes (in Sanskritic traditions or between Sanskrit and Tibetan, who knows). Epistemological discussions of yogic perception, for instance, might in the eyes of some interpreters have called for a sharper analogy that highlights the clarity of an object-appearance - and makes the object itself clear and vivid and (coincidentally?) translucent. > > Best regards, > > Birgit Kellner > > > > > ________________________________________ > Von: Indology [INDOLOGY at liverpool.ac.uk] im Auftrag von Peter Szanto [peter.szanto at MERTON.OX.AC.UK] > Gesendet: Samstag, 30. April 2011 21:39 > An: INDOLOGY at liverpool.ac.uk > Betreff: Re: [INDOLOGY] an ?malak? in the palm of th e hand > > Dear readers, > > While I do not want to commit myself to any of the siddh?ntas expressed here, I believe these two passages (sadly, surviving only in Tibetan) merit consideration: > > T?h. 1373 *?a?a?gayogapa?jik? of Avadh?t?p?da (244r) > > de ltar mthong ba'i rnal 'byor ba de ni rnam pa thams cad mkhyen pa'i sku des ni khams gsum ma lus pa skyu ru ra lag mthil du bzhag pa bzhin du thams cad sa ler mkhyen pa'o || chu nang nyi ltar rab snang ba || dri ma med pa'i sna tshogs mdog | rnam pa kun du rang gi sems || gzhan gyi sems min rang gi sems || rang gi sems yin bde ba nyid || gzhan gyi sems min bde ba yin || yul dang rnam par bral ba yin || rang bde yid kyi nyams myong ba || gzhan gyi sems bde chen po'i phyir || bde ba bstan du mi btub bo || zhes 'byung ngo || > > T?h. 1415 Vajra??kaviv?ti of Bhavabha??a (82v) > > rdo rje mig gis mthong bar 'gyur || zhes bya ba la rdo rje ni shin tu rno ba ste | gsal zhing dri ma med pa des mthong ba'o || ji ltar zhe na | lag tu shing tog bzhag pa bzhin te lag pa'i mthil na gnas pa'i skyu ru ra'i 'bras bu ltar ro || > > The `Tibetan idea' of transparency could have been induced by passages such as the first one (note that `sa ler' is ambivalent, it can mean both `entirely' and `clearly'). Well, by using the word induced I guess I do find myself more in agreement with what Dominik Wujastyk wrote below. > > With best regards, > > Peter > > ________________________________________ > From: Indology [INDOLOGY at liverpool.ac.uk] On Behalf Of Dominik Wujastyk [wujastyk at GMAIL.COM] > Sent: Saturday, April 30, 2011 8:21 PM > To: INDOLOGY at liverpool.ac.uk > Subject: Re: [INDOLOGY] an ?malak? in the palm of the hand > > Dear Ryan, > > In my view, your Tibetan colleagues are simply wrong. Or else they are in receipt some odd tradition that has strayed far from the original meaning of the ?malaka-in-the-hand simile, and got lost on the way. > > The ?malaka/? is and was the Emblic myrobalan (Emblica officinalis, Gaertn.). There are many pictures on the web, and even one of some emblics in someone's hands: here. > > Emblics are a common fruit in South Asia, and have been so for over two millennia. The word "emblic" was very common in English amongst the British in India, as it was a well-known, fruit often consumed daily. Many references in Hobson-Jobson (who also asserts on good authorities that Skt. ?malaka is the origin of the name of the Malay city Malacca!). My subjective impression is that British Indian authors referred to emblics more or less as one might today refer to an apple. "Emblic" wasn't at all a rare word (or fruit). > > The simile is just, as you say, something totally obvious. Think, "as plain as an apple in the palm of your hand." > > I think we can just set aside all talk of transparency and inner structure. (I also think that the idea that something with an exterior can in some sense be explained by reference to its inner structure is probably a rather modern idea, and probably not Sanskritic at all. At the very least, it should be questioned, as a concept. Ask, with what vocabularly would such a concept be expressed in Sanskrit?) > > Best, > > Dominik > > > On 29 April 2011 07:47, Ryan Damron > wrote: > Dear all, > > I recently came across a reference to the ?malaki fruit in the Buddhist Mah?m?y?tantra and in its commentary, the Gu?avat? by Ratn?kara??nti. The citations are as follows: > > First from the root tantra, in Tibetan (there is no extant Sanskrit manuscript): lag tu skyu ru ra bzhag bzhin. > > Which Ratn?kara??nti glosses with: svahaste sthitamekam?malakam yathetyartha? > > I initially took this to mean simply that the referent was as clear to the subject as a fruit placed in one's own hand. However, two Tibetan colleagues both asserted that the ?malak? fruit, as understood in the Tibetan Buddhist tradition at least, is a translucent fruit which reveals its inner structure to the subject (not my personal experience with the contemporary version of Amalaki fruit). Thus for a situation to be "like an ?malak? fruit in one's own hand" means one is able to see the referent inside and out, that is, in totality. My question then is this: is this analogy common in Indic traditions and, more importantly, are there any known references to these properties of the ?malak? in Sanskrit works? > > Much thanks, > > Ryan > > Ryan Damron > Graduate Student > Department of South and Southeast Asian Studies > University of California, Berkeley > > > > Am 01.05.2011 03:17, schrieb c.cicuzza at iol.it: >> Dear All, >> >> one more example from the Pali literature transmitted in Siam: >> >> so pana mah?moggall?nathero yath? puriso ?malakaphala? gahetv? attano p??itale ?hapeti. >> >> Cf. Buddhap?dama?gala (ed. in Cicuzza, C., A Mirror Reflecting the Entire World, Bangkok and Lumbini 2011, p. 58). >> >> Best Regards, >> >> Claudio Cicuzza >> >> (Webster University) > > > -- > -------- > > Prof. Dr. Birgit Kellner > Chair in Buddhist Studies > Cluster of Excellence "Asia and Europe in a Global Context - Shifting Asymmetries in Cultural Flows" > University of Heidelberg > Karl Jaspers Centre > Vossstra?e 2, Building 4400 > D-69115 Heidelberg > Phone: +49(0)6221 - 54 4301 > Fax: +49(0)6221 - 54 4012 > http://www.asia-europe.uni-heidelberg.de/en/home.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From glhart at BERKELEY.EDU Sun May 8 16:11:09 2011 From: glhart at BERKELEY.EDU (George Hart) Date: Sun, 08 May 11 09:11:09 -0700 Subject: =?utf-8?Q?Re:_An_=C4=81malak=C4=AB_in_the_palm__of_th_e_hand?= In-Reply-To: <4DC5B072.4080707@asia-europe.uni-heidelberg.de> Message-ID: <161227092465.23782.11371631973642613414.generated@prod2.harmonylists.io> The still-current Tamil proverb u??a?kai nellik ka?i p?l, like the Sanskrit hast?malaka, is used to suggest something is clear and obvious. In Akananuru 5 (1-3 cent CE?) the nelli fruit (ka?i means "ripe fruit") is compared to crystal (pa?i?ku -- pa?i?kattu a??a pal k?y nelli). Here is Jean-Luc's earlier contribution to the list: > Greetings from Pondicherry, > > the comparison is apparently also found in the Teevaaram, > a collection of Tamil hymns to Siva, > possibly dating back to the 7th and 8th centuries. > > See: > "http://www.ifpindia.org/ecrire/upload/digital_database/Site/Digital_Tevaram/U_TEV/VMS5_072.HTM#p2" > > > The text reads: > "kaiyil aamalakak kan_i okkumee" > (teevaaram, 5-72, 2) > > The normal Tamil name of that fruit is "nelli" > > -- Jean-Luc Chevillard (EFEO/CNRS) It seems to me this makes it clear that the Sanskrit texts refer to the fruit, not rock crystal. George Hart On May 7, 2011, at 1:49 PM, Birgit Kellner wrote: > Reading once more through this interesting thread, I was just wondering: Schmidt's Nachtr?ge to the Petersburg Dictionary reports ?malaka in the meaning "rock crystal". Two passages in Somadevas?ri's Ya?astilaka (K?vyam?l? vol. 70) are given as evidence (vol. II 28,4 and 209,6; this is available at http://www.dli.ernet.in/). Not too much evidence, but there might be more, and it might have been overlooked so far, who knows. > > In an earlier message, for instance, Lance Cousins cited a passage from the older ??k? to the Abhidhamm?vat?ra (final p?da of Abhidh-av v. 181), where the ?malaka is compared to a clear gem. The basic text has "hatthagat?malak? viya honti"; the ??k? then runs: *hatthagat?* hatthapavi??h? *?malak? viya* suddhama?ik? viya honti. > > One could theoretically interpret this passage in two ways: > > - the ?malaka-fruit is seen, and the clarity of seeing the ?malaka is further illustrated by the example of a clear gem. > - the word ?malaka here means "rock-crystal", and suddhama?ik? is then just an explanatory gloss on it. > > So one might ask whether there's any further unequivocal evidence that ?malaka was used in the meaning "rock-crystal" in P?li or Sanskrit. And if that were the case, Tibetan interpretations appealing to translucency would appear less outrageous than they initially might have seeemed. > > One context where the ?malaka-in-your-palm-example features is the discussion of yogic perception in Buddhist epistemological literature. See Dharmottara's Ny?yabindu??k? ad Ny?yabindu 1.11 (cited according to p. 69,1f. from Dalsukhbhai Malvania's edition of the Dharmottaraprad?pa): karatal?malakavad bh?vyam?nasya arthasya yad dar?ana? tad yogina? pratyak?am | tad dhi sphu??bham | Roughly: "Yogic perception is the seeing of an object that is contemplated upon like an ?malaka in one's hand, for it has a clear appearance." > > The canonical Tibetan translation, Derge 4231 (We 44a3), here translates ?malaka as ?el sgo? (also attested as a translation of sph??ika accordng to Negi's dictionary). So these translators definitely understood ?malaka in the meaning "rock crystal". > > On the face of it, the rock crystal makes in this particlar context better sense than the myrobalan fruit. The idea is that the yogin contemplates an object, which in the process becomes clear and vivid to him, as clear and vivid as a piece of rock-crystal in one's hand. More precisely: the rock-crystal as a thing exemplifies clarity and vividness more directly than the myrobalan fruit. > > And now, I suppose, one would have to look closer at the finer structure of ?malaka-similes. Is something said to be as self-evident as the SEEING of the ?malaka in one's hand? What is the role of the ?malaka being placed in one's hand? (I suppose: the object is close to the observer, and so this proximity would further accentuate the self-evidence.) Does the comparison attach to features of the ?malaka as such? Are there any features of the ?malaka that make it clearer in your hand than other fruits? (Colour?) Any commentarial explanations of this? > > Maybe the example underwent some changes (in Sanskritic traditions or between Sanskrit and Tibetan, who knows). Epistemological discussions of yogic perception, for instance, might in the eyes of some interpreters have called for a sharper analogy that highlights the clarity of an object-appearance - and makes the object itself clear and vivid and (coincidentally?) translucent. > > Best regards, > > Birgit Kellner > > > > > ________________________________________ > Von: Indology [INDOLOGY at liverpool.ac.uk] im Auftrag von Peter Szanto [peter.szanto at MERTON.OX.AC.UK] > Gesendet: Samstag, 30. April 2011 21:39 > An: INDOLOGY at liverpool.ac.uk > Betreff: Re: [INDOLOGY] an ?malak? in the palm of th e hand > > Dear readers, > > While I do not want to commit myself to any of the siddh?ntas expressed here, I believe these two passages (sadly, surviving only in Tibetan) merit consideration: > > T?h. 1373 *?a?a?gayogapa?jik? of Avadh?t?p?da (244r) > > de ltar mthong ba'i rnal 'byor ba de ni rnam pa thams cad mkhyen pa'i sku des ni khams gsum ma lus pa skyu ru ra lag mthil du bzhag pa bzhin du thams cad sa ler mkhyen pa'o || chu nang nyi ltar rab snang ba || dri ma med pa'i sna tshogs mdog | rnam pa kun du rang gi sems || gzhan gyi sems min rang gi sems || rang gi sems yin bde ba nyid || gzhan gyi sems min bde ba yin || yul dang rnam par bral ba yin || rang bde yid kyi nyams myong ba || gzhan gyi sems bde chen po'i phyir || bde ba bstan du mi btub bo || zhes 'byung ngo || > > T?h. 1415 Vajra??kaviv?ti of Bhavabha??a (82v) > > rdo rje mig gis mthong bar 'gyur || zhes bya ba la rdo rje ni shin tu rno ba ste | gsal zhing dri ma med pa des mthong ba'o || ji ltar zhe na | lag tu shing tog bzhag pa bzhin te lag pa'i mthil na gnas pa'i skyu ru ra'i 'bras bu ltar ro || > > The `Tibetan idea' of transparency could have been induced by passages such as the first one (note that `sa ler' is ambivalent, it can mean both `entirely' and `clearly'). Well, by using the word induced I guess I do find myself more in agreement with what Dominik Wujastyk wrote below. > > With best regards, > > Peter > > ________________________________________ > From: Indology [INDOLOGY at liverpool.ac.uk] On Behalf Of Dominik Wujastyk [wujastyk at GMAIL.COM] > Sent: Saturday, April 30, 2011 8:21 PM > To: INDOLOGY at liverpool.ac.uk > Subject: Re: [INDOLOGY] an ?malak? in the palm of the hand > > Dear Ryan, > > In my view, your Tibetan colleagues are simply wrong. Or else they are in receipt some odd tradition that has strayed far from the original meaning of the ?malaka-in-the-hand simile, and got lost on the way. > > The ?malaka/? is and was the Emblic myrobalan (Emblica officinalis, Gaertn.). There are many pictures on the web, and even one of some emblics in someone's hands: here. > > Emblics are a common fruit in South Asia, and have been so for over two millennia. The word "emblic" was very common in English amongst the British in India, as it was a well-known, fruit often consumed daily. Many references in Hobson-Jobson (who also asserts on good authorities that Skt. ?malaka is the origin of the name of the Malay city Malacca!). My subjective impression is that British Indian authors referred to emblics more or less as one might today refer to an apple. "Emblic" wasn't at all a rare word (or fruit). > > The simile is just, as you say, something totally obvious. Think, "as plain as an apple in the palm of your hand." > > I think we can just set aside all talk of transparency and inner structure. (I also think that the idea that something with an exterior can in some sense be explained by reference to its inner structure is probably a rather modern idea, and probably not Sanskritic at all. At the very least, it should be questioned, as a concept. Ask, with what vocabularly would such a concept be expressed in Sanskrit?) > > Best, > > Dominik > > > On 29 April 2011 07:47, Ryan Damron > wrote: > Dear all, > > I recently came across a reference to the ?malaki fruit in the Buddhist Mah?m?y?tantra and in its commentary, the Gu?avat? by Ratn?kara??nti. The citations are as follows: > > First from the root tantra, in Tibetan (there is no extant Sanskrit manuscript): lag tu skyu ru ra bzhag bzhin. > > Which Ratn?kara??nti glosses with: svahaste sthitamekam?malakam yathetyartha? > > I initially took this to mean simply that the referent was as clear to the subject as a fruit placed in one's own hand. However, two Tibetan colleagues both asserted that the ?malak? fruit, as understood in the Tibetan Buddhist tradition at least, is a translucent fruit which reveals its inner structure to the subject (not my personal experience with the contemporary version of Amalaki fruit). Thus for a situation to be "like an ?malak? fruit in one's own hand" means one is able to see the referent inside and out, that is, in totality. My question then is this: is this analogy common in Indic traditions and, more importantly, are there any known references to these properties of the ?malak? in Sanskrit works? > > Much thanks, > > Ryan > > Ryan Damron > Graduate Student > Department of South and Southeast Asian Studies > University of California, Berkeley > > > > Am 01.05.2011 03:17, schrieb c.cicuzza at iol.it: >> Dear All, >> >> one more example from the Pali literature transmitted in Siam: >> >> so pana mah?moggall?nathero yath? puriso ?malakaphala? gahetv? attano p??itale ?hapeti. >> >> Cf. Buddhap?dama?gala (ed. in Cicuzza, C., A Mirror Reflecting the Entire World, Bangkok and Lumbini 2011, p. 58). >> >> Best Regards, >> >> Claudio Cicuzza >> >> (Webster University) > > > -- > -------- > > Prof. Dr. Birgit Kellner > Chair in Buddhist Studies > Cluster of Excellence "Asia and Europe in a Global Context - Shifting Asymmetries in Cultural Flows" > University of Heidelberg > Karl Jaspers Centre > Vossstra?e 2, Building 4400 > D-69115 Heidelberg > Phone: +49(0)6221 - 54 4301 > Fax: +49(0)6221 - 54 4012 > http://www.asia-europe.uni-heidelberg.de/en/home.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From kiepue at T-ONLINE.DE Sun May 8 07:24:03 2011 From: kiepue at T-ONLINE.DE (=?utf-8?Q?petra_kieffer-P=C3=BClz?=) Date: Sun, 08 May 11 09:24:03 +0200 Subject: =?utf-8?Q?Re:_An_=C4=81malak=C4=AB_in_the_palm__of_th_e_hand?= In-Reply-To: <4DC5B072.4080707@asia-europe.uni-heidelberg.de> Message-ID: <161227092451.23782.2656602081707028190.generated@prod2.harmonylists.io> Addition: Margaret Cone in her Dictionary of Pali, Vol. 1, s.v. ?malaka-mutt? has "a kind of pearl from Sri Lanka" (reference to Sp 75,3), and s.v. ?malaka-va??amuttaratana "a kind of pearl (round as an ?malaka fruit?)" (reference Ja V 380,6), Petra **************************************** Dr. Petra Kieffer-P?lz Wilhelm-K?lz-Strasse 2 99423 Weimar Tel. 03643/ 770 447 kiepue at t-online.de (priv.) petra.kieffer-puelz at adwmainz.de www.pali.adwmainz.de Am 07.05.2011 um 22:49 schrieb Birgit Kellner: > Reading once more through this interesting thread, I was just wondering: Schmidt's Nachtr?ge to the Petersburg Dictionary reports ?malaka in the meaning "rock crystal". Two passages in Somadevas?ri's Ya?astilaka (K?vyam?l? vol. 70) are given as evidence (vol. II 28,4 and 209,6; this is available at http://www.dli.ernet.in/). Not too much evidence, but there might be more, and it might have been overlooked so far, who knows. > > In an earlier message, for instance, Lance Cousins cited a passage from the older ??k? to the Abhidhamm?vat?ra (final p?da of Abhidh-av v. 181), where the ?malaka is compared to a clear gem. The basic text has "hatthagat?malak? viya honti"; the ??k? then runs: *hatthagat?* hatthapavi??h? *?malak? viya* suddhama?ik? viya honti. > > One could theoretically interpret this passage in two ways: > > - the ?malaka-fruit is seen, and the clarity of seeing the ?malaka is further illustrated by the example of a clear gem. > - the word ?malaka here means "rock-crystal", and suddhama?ik? is then just an explanatory gloss on it. > > So one might ask whether there's any further unequivocal evidence that ?malaka was used in the meaning "rock-crystal" in P?li or Sanskrit. And if that were the case, Tibetan interpretations appealing to translucency would appear less outrageous than they initially might have seeemed. > > One context where the ?malaka-in-your-palm-example features is the discussion of yogic perception in Buddhist epistemological literature. See Dharmottara's Ny?yabindu??k? ad Ny?yabindu 1.11 (cited according to p. 69,1f. from Dalsukhbhai Malvania's edition of the Dharmottaraprad?pa): karatal?malakavad bh?vyam?nasya arthasya yad dar?ana? tad yogina? pratyak?am | tad dhi sphu??bham | Roughly: "Yogic perception is the seeing of an object that is contemplated upon like an ?malaka in one's hand, for it has a clear appearance." > > The canonical Tibetan translation, Derge 4231 (We 44a3), here translates ?malaka as ?el sgo? (also attested as a translation of sph??ika accordng to Negi's dictionary). So these translators definitely understood ?malaka in the meaning "rock crystal". > > On the face of it, the rock crystal makes in this particlar context better sense than the myrobalan fruit. The idea is that the yogin contemplates an object, which in the process becomes clear and vivid to him, as clear and vivid as a piece of rock-crystal in one's hand. More precisely: the rock-crystal as a thing exemplifies clarity and vividness more directly than the myrobalan fruit. > > And now, I suppose, one would have to look closer at the finer structure of ?malaka-similes. Is something said to be as self-evident as the SEEING of the ?malaka in one's hand? What is the role of the ?malaka being placed in one's hand? (I suppose: the object is close to the observer, and so this proximity would further accentuate the self-evidence.) Does the comparison attach to features of the ?malaka as such? Are there any features of the ?malaka that make it clearer in your hand than other fruits? (Colour?) Any commentarial explanations of this? > > Maybe the example underwent some changes (in Sanskritic traditions or between Sanskrit and Tibetan, who knows). Epistemological discussions of yogic perception, for instance, might in the eyes of some interpreters have called for a sharper analogy that highlights the clarity of an object-appearance - and makes the object itself clear and vivid and (coincidentally?) translucent. > > Best regards, > > Birgit Kellner > > > > > ________________________________________ > Von: Indology [INDOLOGY at liverpool.ac.uk] im Auftrag von Peter Szanto [peter.szanto at MERTON.OX.AC.UK] > Gesendet: Samstag, 30. April 2011 21:39 > An: INDOLOGY at liverpool.ac.uk > Betreff: Re: [INDOLOGY] an ?malak? in the palm of th e hand > > Dear readers, > > While I do not want to commit myself to any of the siddh?ntas expressed here, I believe these two passages (sadly, surviving only in Tibetan) merit consideration: > > T?h. 1373 *?a?a?gayogapa?jik? of Avadh?t?p?da (244r) > > de ltar mthong ba'i rnal 'byor ba de ni rnam pa thams cad mkhyen pa'i sku des ni khams gsum ma lus pa skyu ru ra lag mthil du bzhag pa bzhin du thams cad sa ler mkhyen pa'o || chu nang nyi ltar rab snang ba || dri ma med pa'i sna tshogs mdog | rnam pa kun du rang gi sems || gzhan gyi sems min rang gi sems || rang gi sems yin bde ba nyid || gzhan gyi sems min bde ba yin || yul dang rnam par bral ba yin || rang bde yid kyi nyams myong ba || gzhan gyi sems bde chen po'i phyir || bde ba bstan du mi btub bo || zhes 'byung ngo || > > T?h. 1415 Vajra??kaviv?ti of Bhavabha??a (82v) > > rdo rje mig gis mthong bar 'gyur || zhes bya ba la rdo rje ni shin tu rno ba ste | gsal zhing dri ma med pa des mthong ba'o || ji ltar zhe na | lag tu shing tog bzhag pa bzhin te lag pa'i mthil na gnas pa'i skyu ru ra'i 'bras bu ltar ro || > > The `Tibetan idea' of transparency could have been induced by passages such as the first one (note that `sa ler' is ambivalent, it can mean both `entirely' and `clearly'). Well, by using the word induced I guess I do find myself more in agreement with what Dominik Wujastyk wrote below. > > With best regards, > > Peter > > ________________________________________ > From: Indology [INDOLOGY at liverpool.ac.uk] On Behalf Of Dominik Wujastyk [wujastyk at GMAIL.COM] > Sent: Saturday, April 30, 2011 8:21 PM > To: INDOLOGY at liverpool.ac.uk > Subject: Re: [INDOLOGY] an ?malak? in the palm of the hand > > Dear Ryan, > > In my view, your Tibetan colleagues are simply wrong. Or else they are in receipt some odd tradition that has strayed far from the original meaning of the ?malaka-in-the-hand simile, and got lost on the way. > > The ?malaka/? is and was the Emblic myrobalan (Emblica officinalis, Gaertn.). There are many pictures on the web, and even one of some emblics in someone's hands: here. > > Emblics are a common fruit in South Asia, and have been so for over two millennia. The word "emblic" was very common in English amongst the British in India, as it was a well-known, fruit often consumed daily. Many references in Hobson-Jobson (who also asserts on good authorities that Skt. ?malaka is the origin of the name of the Malay city Malacca!). My subjective impression is that British Indian authors referred to emblics more or less as one might today refer to an apple. "Emblic" wasn't at all a rare word (or fruit). > > The simile is just, as you say, something totally obvious. Think, "as plain as an apple in the palm of your hand." > > I think we can just set aside all talk of transparency and inner structure. (I also think that the idea that something with an exterior can in some sense be explained by reference to its inner structure is probably a rather modern idea, and probably not Sanskritic at all. At the very least, it should be questioned, as a concept. Ask, with what vocabularly would such a concept be expressed in Sanskrit?) > > Best, > > Dominik > > > On 29 April 2011 07:47, Ryan Damron > wrote: > Dear all, > > I recently came across a reference to the ?malaki fruit in the Buddhist Mah?m?y?tantra and in its commentary, the Gu?avat? by Ratn?kara??nti. The citations are as follows: > > First from the root tantra, in Tibetan (there is no extant Sanskrit manuscript): lag tu skyu ru ra bzhag bzhin. > > Which Ratn?kara??nti glosses with: svahaste sthitamekam?malakam yathetyartha? > > I initially took this to mean simply that the referent was as clear to the subject as a fruit placed in one's own hand. However, two Tibetan colleagues both asserted that the ?malak? fruit, as understood in the Tibetan Buddhist tradition at least, is a translucent fruit which reveals its inner structure to the subject (not my personal experience with the contemporary version of Amalaki fruit). Thus for a situation to be "like an ?malak? fruit in one's own hand" means one is able to see the referent inside and out, that is, in totality. My question then is this: is this analogy common in Indic traditions and, more importantly, are there any known references to these properties of the ?malak? in Sanskrit works? > > Much thanks, > > Ryan > > Ryan Damron > Graduate Student > Department of South and Southeast Asian Studies > University of California, Berkeley > > > > Am 01.05.2011 03:17, schrieb c.cicuzza at iol.it: >> Dear All, >> >> one more example from the Pali literature transmitted in Siam: >> >> so pana mah?moggall?nathero yath? puriso ?malakaphala? gahetv? attano p??itale ?hapeti. >> >> Cf. Buddhap?dama?gala (ed. in Cicuzza, C., A Mirror Reflecting the Entire World, Bangkok and Lumbini 2011, p. 58). >> >> Best Regards, >> >> Claudio Cicuzza >> >> (Webster University) > > > -- > -------- > > Prof. Dr. Birgit Kellner > Chair in Buddhist Studies > Cluster of Excellence "Asia and Europe in a Global Context - Shifting Asymmetries in Cultural Flows" > University of Heidelberg > Karl Jaspers Centre > Vossstra?e 2, Building 4400 > D-69115 Heidelberg > Phone: +49(0)6221 - 54 4301 > Fax: +49(0)6221 - 54 4012 > http://www.asia-europe.uni-heidelberg.de/en/home.html -------------- next part -------------- An HTML attachment was scrubbed... URL: From slindqui at MAIL.SMU.EDU Sun May 8 11:47:56 2011 From: slindqui at MAIL.SMU.EDU (Lindquist, Steven) Date: Sun, 08 May 11 11:47:56 +0000 Subject: Contact request: Ohnro Toru In-Reply-To: Message-ID: <161227092458.23782.11290191894438428572.generated@prod2.harmonylists.io> I am trying to locate Ohnro Toru, Emeritus Professor of Burmese, University of Osaka. Information of any sort is greatly appreciated. Please email me off-list. Thanks, Steven -- Steven Lindquist, Ph.D. Assistant Professor Department of Religious Studies Southern Methodist University Homepage: http://faculty.smu.edu/slindqui -- From hellwig7 at GMX.DE Sun May 8 11:31:45 2011 From: hellwig7 at GMX.DE (Oliver Hellwig) Date: Sun, 08 May 11 12:31:45 +0100 Subject: New version of the Digital Corpus of Sanskrit (DCS) Message-ID: <161227092455.23782.10733398339608999616.generated@prod2.harmonylists.io> Dear list, a major new release of the Digital Corpus of Sanskrit is now available at http://kjc-fs-cluster.kjc.uni-heidelberg.de/dcs/. Apart from new texts, the website has the following new features: 1) Part of speech information for nouns; this means that you can search, for instance, for hRdaya in Instr. Sg. etc. 2) A user feedback function for unclear text passages and typos. Unclear text is marked in different colours in the corpus, and you may propose the correct solution in a web-based form. Your feedback is highly appreciated, and the names of contributors are included in future versions of the corpus (although anonymous contributions are also possible). 3) Most importantly, the corpus now contains unsupervised (= not manually corrected!) analyses of some of the shorter texts from the GRETIL directory. According to a recent study, we may expect about 5% of lexical errors for linguistically easy texts such as the epics and about 10% for more complicated ones with unusual, technical, or Buddhist terminology. I started with the shorter texts (approx. up to 50 kb) because each analysis process is computationally expensive, and my laptop soon showed signs of overexertion. References for words found in these texts are included in the detail pages for single words, just below the verbal and part-of-speech information. A link leads directly to the lines in the source files where the words are found. You may check these functions with a popular term such as rAjan. In addition, you find XML files that contain the results of the unsupervised analysis for each text. The complete list of these XML files is printed at the bottom of the page http://kjc-fs-cluster.kjc.uni- heidelberg.de/dcs/index.php?contents=corpus. This page also contains an XSL file (unsupervised.xsl) that can be used to display the XML files in a more appealing format. Please note that you have to include the line after the first tag () of each XML file to display the results in the intended manner. Stylesheet information will be included automatically in each file in the next release of the corpus. --- Some technicalities concerning unsupervised analysis, on which I would really appreciate off-list feedback --- a) XML files are currently a popular scheme for storing data in the Humanities. I am not an expert in this field. However, processing medium sized files phrases using XSL files was extremely slow on my computer. This is especially true for operations that use and similar constructions (e.g., used for searching lexemes). Performing a - based query with a file that contained the analyses of only five short texts from GRETIL took more than five minutes on my computer. Did I miss a point? Are there more effective ways for doing this, still using XML? b) As said above, my computer was overexerted when performing the analysis. Could some of you imagine to provide computing power, so that the large files (Puranas, phil. treatises, ...) could also be processed (32-bit systems preferred)? --- End technicalities --- Best regards, Oliver Hellwig ------------- PD Dr. Oliver Hellwig South-Asia Institute, University of Heidelberg Im Neuenheimer Feld 330 69120 Heidelberg, Germany From slindqui at MAIL.SMU.EDU Sun May 8 14:52:21 2011 From: slindqui at MAIL.SMU.EDU (Lindquist, Steven) Date: Sun, 08 May 11 14:52:21 +0000 Subject: [Correction] Contact request: Ohno Toru In-Reply-To: Message-ID: <161227092462.23782.2630687996432365024.generated@prod2.harmonylists.io> My apologies for the misspelling of the first name. Corrected version below. On 5/8/11 6:47 AM, "Lindquist, Steven" wrote: >I am trying to locate Ohno Toru, Emeritus Professor of Burmese, >University of Osaka. Information of any sort is greatly appreciated. >Please email me off-list. > >Thanks, > >Steven > >-- >Steven Lindquist, Ph.D. >Assistant Professor >Department of Religious Studies >Southern Methodist University >Homepage: http://faculty.smu.edu/slindqui >-- > From viehbeck at ASIA-EUROPE.UNI-HEIDELBERG.DE Mon May 9 09:28:45 2011 From: viehbeck at ASIA-EUROPE.UNI-HEIDELBERG.DE (Viehbeck, Markus) Date: Mon, 09 May 11 11:28:45 +0200 Subject: Heidelberg Summer Schools Message-ID: <161227092469.23782.4983318514279309087.generated@prod2.harmonylists.io> Dear colleagues, I would like to remind you about the continuation of the well-known tradition of the Heidelberg Summer Schools in 2011. As a new feature, this year's summer school will also include courses in Colloquial Tibetan and Manuscriptology. All courses take place at the South Asia Institute, University of Heidelberg, from August 01 - 26: - Spoken Sanskrit (by Sadananda Das) - Nepali Intensive (by Laxmi Nath Shrestha) - Colloquial Tibetan (by Jonathan Samuels) - Manuscriptology (by Saraju Rath) The deadline for application is 31st Mai 2011. For further information and download of the application form, see: www.sai.uni-heidelberg.de/en/summer_schools The Summer Schools are organised jointly by Professor Birgit Kellner, Cluster of Excellence "Asia and Europe in a Global Context", and Professor Axel Michaels, Department of Cultural and Religious History of South Asia (Classical Indology), South Asia Institute, University of Heidelberg. Best wishes, Markus Viehbeck Markus Viehbeck Assistant, Buddhist Studies Cluster of Excellence "Asia and Europe in a Global Context" University of Heidelberg Karl Jaspers Centre Vossstra?e 2, Building 4400 D-69115 Heidelberg viehbeck at asia-europe.uni-heidelberg.de -------------- next part -------------- An HTML attachment was scrubbed... URL: From martin.gansten at PBHOME.SE Wed May 11 13:07:05 2011 From: martin.gansten at PBHOME.SE (Martin Gansten) Date: Wed, 11 May 11 15:07:05 +0200 Subject: Vidya ha vai brahmanam ajagama In-Reply-To: Message-ID: <161227092473.23782.12355474462610070109.generated@prod2.harmonylists.io> I would be grateful if anyone could tell me the earliest known source of the verse beginning 'vidy? ha vai br?hma?am ?jag?ma', which occurs in a number of texts (including the Muktikopani?ad and the V?si??hadharma??stra). Martin Gansten From pathompongb at YAHOO.COM Thu May 12 03:03:57 2011 From: pathompongb at YAHOO.COM (Pathompong Bodhiprasiddhinand) Date: Wed, 11 May 11 20:03:57 -0700 Subject: A Buddhist Conference in Thailand In-Reply-To: <4DBC6E42.5070709@ntlworld.com> Message-ID: <161227092479.23782.11609040709540418100.generated@prod2.harmonylists.io> Dear all, Mahidol University will organise an international Conference on 'Buddhism in South-East Asia' on 29 August 2011 at S.D. Avenue Hotel, Bangplad, Bangkok, Thailand. The confirmed guest speakers include Dr Peter Skilling, Dr Prapod Assavavirulhakarn, Dr Kate Crosby, Dr Claudio Cicuzza, Dr Justin McDaniel and Dr Christian Lammerts. The panel discussion will be chaired by Dr Giuliano Giustarini. For general informaton, please contact Asst Prof Dr Pagorn Singsuriya at shpsi at mahidol.ac.th, Department of Humanities, Faculty of Social Sciences and Humanities, Mahidol University, Thailand. For booking a place, please write to Dr Sukhumpong Jannuwong at sukhumpong at hotmail.com. Thank you for your attention. Best wishes Pathompong Bodhiprasiddhinand Assistant Professor, DPhil PhD Programme in Buddhist Studies Mahidol University, Thailand http://www.sh.mahidol.ac.th/bodhi From hegartyjm at GOOGLEMAIL.COM Thu May 12 08:05:12 2011 From: hegartyjm at GOOGLEMAIL.COM (James Hegarty) Date: Thu, 12 May 11 09:05:12 +0100 Subject: Slightly cheeky enquiry Message-ID: <161227092482.23782.6062914070205177506.generated@prod2.harmonylists.io> Dear Colleagues, This is an Indological enquiry, but perhaps more related to research logistics than it should be. I am planning to spend the first half of next year in Nepal. I will be affiliated to the Lumbini International Research Institute, but I will be resident in Kathmandu. Do list members have any contacts that they might share in terms of accommodation and schooling in Kathmandu? I have two children (who will be 8 and 11 at this time) and am struggling to establish school contacts in particular. Please forgive me for such a nakedly self-interested enquiry! Best Wishes, James Hegarty Cardiff University hegartyj at cf.ac.uk From martin.gansten at PBHOME.SE Thu May 12 08:53:43 2011 From: martin.gansten at PBHOME.SE (Martin Gansten) Date: Thu, 12 May 11 10:53:43 +0200 Subject: Jhakataka and bhakataka? In-Reply-To: Message-ID: <161227092486.23782.7539422125765840418.generated@prod2.harmonylists.io> Many thanks to Madhav, Patrick and Christophe for providing additional sources for the quotation 'vidy? ha vai ...'. I now have a rather different question: In a late 16th-century text (the Pra?natantra attributed to N?laka??ha) I came across the two words jhaka?aka and bhaka?aka, which I have been unable to find in any dictionary. A Google search tells me that the former occurs in Samantabhadra's Ratnakara??a?r?vak?c?ra, but brings me no closer to a meaning. Any light on these two words would be most appreciated. Martin From pwyzlic at UNI-BONN.DE Thu May 12 09:50:45 2011 From: pwyzlic at UNI-BONN.DE (Peter Wyzlic) Date: Thu, 12 May 11 11:50:45 +0200 Subject: Jhakataka and bhakataka? In-Reply-To: <4DCBA017.30303@pbhome.se> Message-ID: <161227092490.23782.16315105801630078022.generated@prod2.harmonylists.io> Am 12.05.2011 10:53, schrieb Martin Gansten: > Many thanks to Madhav, Patrick and Christophe for providing additional > sources for the quotation 'vidy? ha vai ...'. I now have a rather > different question: > > In a late 16th-century text (the Pra?natantra attributed to > N?laka??ha) I came across the two words jhaka?aka and bhaka?aka, which > I have been unable to find in any dictionary. A Google search tells me > that the former occurs in Samantabhadra's Ratnakara??a?r?vak?c?ra, but > brings me no closer to a meaning. Any light on these two words would > be most appreciated. > Richard Schmidt: Nachtr?ge zum Sanskrit-W?rterbuch (1928), p. 194 lists jhaka?aka, "Streit" (quarrel); Jhaka?akas?ra, proper name; jhaga?aka. He does not have an entry bhaka?aka. Google Books gives some results, too. E.g., Abhijit Ghosh: Non-Aryan linguistic elements in the Atharvaveda: a study of some words of Austric origin. Calcutta: Sanskrit Pustak Bhandar, 2000, p. 158 (for jhaka?aka). Hope it helps Peter Wyzlic -- Institut f?r Orient- und Asienwissenschaften Bibliothek Universit?t Bonn Regina-Pacis-Weg 7 D-53113 Bonn From martin.gansten at PBHOME.SE Thu May 12 10:30:25 2011 From: martin.gansten at PBHOME.SE (Martin Gansten) Date: Thu, 12 May 11 12:30:25 +0200 Subject: Jhakataka and bhakataka? In-Reply-To: <4DCBAD75.5060602@uni-bonn.de> Message-ID: <161227092493.23782.6753935233703922552.generated@prod2.harmonylists.io> Excellent -- thank you very much! Bha- may, of course, easily be a misreading for jha- in some scripts. Martin Peter Wyzlic skrev 2011-05-12 11:50: > Richard Schmidt: Nachtr?ge zum Sanskrit-W?rterbuch (1928), p. 194 lists > jhaka?aka, "Streit" (quarrel); Jhaka?akas?ra, proper name; jhaga?aka. He > does not have an entry bhaka?aka. > > Google Books gives some results, too. E.g., Abhijit Ghosh: Non-Aryan > linguistic elements in the Atharvaveda: a study of some words of Austric > origin. Calcutta: Sanskrit Pustak Bhandar, 2000, p. 158 (for jhaka?aka). > > Hope it helps > Peter Wyzlic > From dbhattacharya200498 at YAHOO.COM Thu May 12 12:13:15 2011 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Thu, 12 May 11 17:43:15 +0530 Subject: Jhakataka and bhakataka? In-Reply-To: <4DCBB6C1.6080304@pbhome.se> Message-ID: <161227092497.23782.5030623468131777306.generated@prod2.harmonylists.io> Dear Friends, By appearance jhakataka is of onomatopoeic origin, like cakacaka and cikacika, both attested and capable of giving rise to derivatives like c?kacakya and alikes. Also look into the NIA adverbs jhakjhak and taktak ?shining?? ?exquisite?. But please examine the available cases because I myself have not and am not in a position to do. I have no desire of unintentionally misleading. Best wishes DB ________________________________ From: Martin Gansten To: INDOLOGY at liverpool.ac.uk Sent: Thursday, 12 May 2011 4:00 PM Subject: Re: [INDOLOGY] Jhakataka and bhakataka? Excellent -- thank you very much! Bha- may, of course, easily be a misreading for jha- in some scripts. Martin Peter Wyzlic skrev 2011-05-12 11:50: > Richard Schmidt: Nachtr?ge zum Sanskrit-W?rterbuch (1928), p. 194 lists > jhaka?aka, "Streit" (quarrel); Jhaka?akas?ra, proper name; jhaga?aka. He > does not have an entry bhaka?aka. > > Google Books gives some results, too. E.g., Abhijit Ghosh: Non-Aryan > linguistic elements in the Atharvaveda: a study of some words of Austric > origin. Calcutta: Sanskrit Pustak Bhandar, 2000, p. 158 (for jhaka?aka). > > Hope it helps > Peter Wyzlic > -------------- next part -------------- An HTML attachment was scrubbed... URL: From martin.gansten at PBHOME.SE Thu May 12 18:17:52 2011 From: martin.gansten at PBHOME.SE (Martin Gansten) Date: Thu, 12 May 11 20:17:52 +0200 Subject: Jhakataka and bhakataka? In-Reply-To: <249023.21840.qm@web94810.mail.in2.yahoo.com> Message-ID: <161227092501.23782.7657652598048775178.generated@prod2.harmonylists.io> Thanks again to all who replied to this question. 'Quarrel, conflict', etc, does seem to fit the context. Martin Gansten From gthomgt at GMAIL.COM Fri May 13 10:10:00 2011 From: gthomgt at GMAIL.COM (George Thompson) Date: Fri, 13 May 11 06:10:00 -0400 Subject: From 'footstep' to 'word' in Sanskrit Message-ID: <161227092512.23782.8218953338087725371.generated@prod2.harmonylists.io> Dear List, ?I have been asked? for a copy of my paper From ?footstep? to ?word? in Sanskrit, an old article of mine which I myself do not?have access to [!!!]. It is: >???From ?footstep? to ?word? in Sanskrit, which was published in Semiotica 1995. Is this something that someone can easily pass on to me, as a pdf? And isn't it absurd that an author of a paper has to ask for this kind of help? ?George Thompson From wujastyk at GMAIL.COM Fri May 13 05:10:41 2011 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Fri, 13 May 11 07:10:41 +0200 Subject: Jhakataka and bhakataka? In-Reply-To: <4DCBA017.30303@pbhome.se> Message-ID: <161227092508.23782.9305460152604127419.generated@prod2.harmonylists.io> In the *Rasendrama?gala*, a tenth-century alchemical work ascribed to N?g?rjuna Siddha, there's a word "challapalla" that seemed to mean something like jhaka?aka too. "Trouble, fuss, argument." (Or it could be associated with chal "cheat," meaning "deceptions, pretences"?) (diplomatic transcription sic from MS, ch. 1:) ... ye vai na j?nanti rasendrakarm??y asy?? p?thivy?? ca katha? sa vaidya? / 15 / ki? challapallair varavaidyar?ja? sa r?jate bh?patim agratas ya na vetti yo vai rasar?jave?ana? k?ru?yak?rti sa katha? hi lebhe / 16 / sarvo?adh?n?? kriyayopayogata? sa challapallair varayogaratnai? n?y?ti tulya? varayogibh?tale rasendrayog?c chatako?ir a??ata? / 17 / Maybe these words could be compared, linguistically, to English expressions like "argy-bargy ." Best, Dominik On 12 May 2011 10:53, Martin Gansten wrote: > Many thanks to Madhav, Patrick and Christophe for providing additional > sources for the quotation 'vidy? ha vai ...'. I now have a rather different > question: > > In a late 16th-century text (the Pra?natantra attributed to N?laka??ha) I > came across the two words jhaka?aka and bhaka?aka, which I have been unable > to find in any dictionary. A Google search tells me that the former occurs > in Samantabhadra's Ratnakara??a?r?vak?c?ra, but brings me no closer to a > meaning. Any light on these two words would be most appreciated. > > Martin > -------------- next part -------------- An HTML attachment was scrubbed... URL: From gthomgt at GMAIL.COM Fri May 13 13:54:42 2011 From: gthomgt at GMAIL.COM (George Thompson) Date: Fri, 13 May 11 09:54:42 -0400 Subject: From 'footstep' to 'word' in Sanskrit In-Reply-To: Message-ID: <161227092519.23782.10238728874519388879.generated@prod2.harmonylists.io> Hello All, Dominik and a few other list members have kindly forwarded copies of my paper to me. I thank them all for taking the trouble to do so. As for copyrights, I have learned my lesson. Best, George On Fri, May 13, 2011 at 6:33 AM, Dominik Wujastyk wrote: > The lesson is, never, ever, ever give away your copyright. > > Dominik > > > > On 13 May 2011 12:10, George Thompson wrote: >> >> Dear List, >> >> ?I have been asked? for a copy of my paper From ?footstep? to ?word? >> in Sanskrit, an old article of mine which I myself do not?have access >> to [!!!]. >> >> It is: >> >> From ?footstep? to ?word? in Sanskrit, which was published in Semiotica >> 1995. >> >> Is this something that someone can easily pass on to me, as a pdf? >> >> And isn't it absurd that an author of a paper has to ask for this kind of >> help? >> >> ?George Thompson > > From dbhattacharya200498 at YAHOO.COM Fri May 13 04:51:03 2011 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Fri, 13 May 11 10:21:03 +0530 Subject: Jhakataka and bhakataka? In-Reply-To: <4DCC2450.9050204@pbhome.se> Message-ID: <161227092504.23782.10755083493859695684.generated@prod2.harmonylists.io> 13.5.11 <'Quarrel, conflict', etc, does seem to fit the context.> So, if we relate it to jhaga? ?quarrel?(Turner 5321). jhag?? ?-- the supposed NIA ?derivatives? do not have the second vowel of Turner --? can be used almost in almost all NIA languages. No Sanskrit source finds mention in the CDIAL. An early attested form seems to have been jhaka?? (Abhidh?naj?jendra). This and Sanskrit jhaka?a (?a?bh???candrik? ed. Kamala?ankar Dvived? 1909-10) find mention in Vang?ya ?abdakoshHaricharan Bandyopadhyay, 1932 (rep.1978). Apparently, this is not onomatopoeic.If the equation stood scrutinyjhaka?aka should have been an extension by the addition of ?ka. Best DB ________________________________ From: Martin Gansten To: INDOLOGY at liverpool.ac.uk Sent: Thursday, 12 May 2011 11:47 PM Subject: Re: [INDOLOGY] Jhakataka and bhakataka? Thanks again to all who replied to this question. 'Quarrel, conflict', etc, does seem to fit the context. Martin Gansten -------------- next part -------------- An HTML attachment was scrubbed... URL: From wujastyk at GMAIL.COM Fri May 13 10:33:49 2011 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Fri, 13 May 11 12:33:49 +0200 Subject: From 'footstep' to 'word' in Sanskrit In-Reply-To: Message-ID: <161227092515.23782.3525662176055386846.generated@prod2.harmonylists.io> The lesson is, never, ever, ever give away your copyright. Dominik On 13 May 2011 12:10, George Thompson wrote: > Dear List, > > I have been asked for a copy of my paper From ?footstep? to ?word? > in Sanskrit, an old article of mine which I myself do not have access > to [!!!]. > > It is: > > From ?footstep? to ?word? in Sanskrit, which was published in Semiotica > 1995. > > Is this something that someone can easily pass on to me, as a pdf? > > And isn't it absurd that an author of a paper has to ask for this kind of > help? > > George Thompson > -------------- next part -------------- An HTML attachment was scrubbed... URL: From wujastyk at GMAIL.COM Sat May 14 09:03:35 2011 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Sat, 14 May 11 11:03:35 +0200 Subject: xetex-devanagari in TeXlive Message-ID: <161227092523.23782.5173068018866569385.generated@prod2.harmonylists.io> Thank you very much for this, Daniel! See: http://www.ctan.org/pkg/xetex-devanagari Dominik -------------- next part -------------- An HTML attachment was scrubbed... URL: From nasadasin at GMAIL.COM Sat May 14 21:40:55 2011 From: nasadasin at GMAIL.COM (Al Collins) Date: Sat, 14 May 11 13:40:55 -0800 Subject: spoken Sanskrit class this summer Message-ID: <161227092543.23782.3538026257040096677.generated@prod2.harmonylists.io> My son is contemplating this class in Heidelberg. He has the Sanskrit background for it but is hesitant because it is conducted (like all language immersion programs) in the language being taught. I would be interested to hear from anyone who has taken this course in the past, hopefully telling Nick that it is not too threatening. Al Collins, Ph.D. -------------- next part -------------- An HTML attachment was scrubbed... URL: From gthomgt at GMAIL.COM Sat May 14 17:42:02 2011 From: gthomgt at GMAIL.COM (George Thompson) Date: Sat, 14 May 11 13:42:02 -0400 Subject: From 'footstep' to 'word' in Sanskrit In-Reply-To: Message-ID: <161227092537.23782.2173107949419215171.generated@prod2.harmonylists.io> Dear List, It turns out that what Dominik and Daniel Stender have forwarded to me was just the first page of my Semiotica article. I have been sending pdf's of a version of this paper that I published in Indo-Iranian Journal in the same year. The Semiotica paper is obviously a version intended for the semiotics community. So it turns out that I still do not have access to this paper! I have a few offprints. So I can scan it and make a pdf for anyone who wants a pdf of it. Sorry for the confusion. George On Fri, May 13, 2011 at 6:33 AM, Dominik Wujastyk wrote: > The lesson is, never, ever, ever give away your copyright. > > Dominik > > > > On 13 May 2011 12:10, George Thompson wrote: >> >> Dear List, >> >> ?I have been asked? for a copy of my paper From ?footstep? to ?word? >> in Sanskrit, an old article of mine which I myself do not?have access >> to [!!!]. >> >> It is: >> >> From ?footstep? to ?word? in Sanskrit, which was published in Semiotica >> 1995. >> >> Is this something that someone can easily pass on to me, as a pdf? >> >> And isn't it absurd that an author of a paper has to ask for this kind of >> help? >> >> ?George Thompson > > From wc3 at SOAS.AC.UK Sat May 14 15:41:06 2011 From: wc3 at SOAS.AC.UK (Whitney Cox) Date: Sat, 14 May 11 16:41:06 +0100 Subject: Fwd: PLEASE CIRCULATE WIDELY: Tamil position at University of Goettingen, Germany In-Reply-To: Message-ID: <161227092526.23782.2288116856816573634.generated@prod2.harmonylists.io> This may be of interest to members of the list. best, Whitney ---------- Forwarded message ---------- From: Rupa Viswanath Date: 13 May 2011 20:35 Subject: PLEASE CIRCULATE WIDELY: Tamil position at University of Goettingen, Germany To: "rupa.viswanath" Dear Friends and Colleagues, The Centre for Modern Indian Studies at the University of Goettingen is seeking a Tamil Lecturer/ Research Fellow. The full advertisement is appended below, and is also attached should you prefer to forward it that way. Please direct any questions regarding the position to me--and encourage candidates who might be unfamiliar with German academia to write to me with any practical concerns as well. I should also stress that the deadline is quite soon (June 3rd). Many thanks in advance for your help! Rupa Viswanath The Centre for Modern Indian Studies at the Georg-August-University G?ttingen is currently inviting applications for a *Lecturer/ Research Fellow in Tamil.* The position will start on 01 Oct. 2011. We offer a two-year fixed-term contract, with the possibility for renewal and/or permanent status contingent upon the availability of funding. Applications from scholars trained in any field of the humanities or social sciences whose research has focused on Tamil literature broadly conceived and/or Tamil-speaking populations will be given serious consideration. All applicants must possess a PhD or equivalent by the start date of the appointment, and must have prior experience teaching Tamil to non-native speakers. The successful candidate will teach Tamil at several levels, and, in addition, pursue a postdoctoral research project of his or her own design. The teaching load is 12 hours per week. The scholar will be based at the University of G?ttingen, Dept. of Indology, in Germany. Applicants from all countries are encouraged. German is not required initially, but the successful candidate will be required to acquire German sufficient for teaching purposes within a reasonable time frame. The full-time position (currently 39.8h per week) will provide the following benefits: The monthly gross salary for the postdoctoral position (salary scale TV-L E13) will range from ? 3,000 ? 3,400, commensurate with experience. Queries regarding the position may be addressed to Prof. Rupa Viswanath; E-Mail: rviswan at uni-goettingen.de. For more information on CeMIS visit the website at the University of G?ttingen: http://www.uni-goettingen.de/en/131819.html A complete application will consist of a letter of application, a 2-3 page description of a research project, and two letters of reference, at least one of which must address the applicant?s Tamil teaching abilities. Application materials should be sent by e-mail to* ** ikaraku1 at uni-goettingen.de* * *, with the subject line ?Tamil Position: Surname, Name?* no later than 03 June 2011.* All information given will be handled confidentially and deleted after a period of five months. The University of G?ttingen is an equal opportunity employer and places particular emphasis on fostering career opportunities for women. Qualified women are therefore strongly encouraged to apply. Disabled persons with equivalent aptitude will be favoured. -- Dr. Rupa Viswanath Professor of Indian Religions Centre for Modern Indian Studies University of Gottingen Waldweg 26 37073 Gottingen Germany -- Dr. Whitney Cox Department of the Languages and Cultures of South Asia, School of Oriental and African Studies Thornhaugh Street, Russell Square London WC1H 0XG -------------- next part -------------- An HTML attachment was scrubbed... URL: From gthomgt at GMAIL.COM Sat May 14 20:44:03 2011 From: gthomgt at GMAIL.COM (George Thompson) Date: Sat, 14 May 11 16:44:03 -0400 Subject: From 'footstep' to 'word' in Sanskrit In-Reply-To: Message-ID: <161227092540.23782.1263318043514241834.generated@prod2.harmonylists.io> Dear List, Thanks to Birgit Kellner, I now have a pdf of the entire article. Thank you, Birgit, very much! George On Sat, May 14, 2011 at 1:42 PM, George Thompson wrote: > Dear List, > > It turns out that what Dominik and Daniel Stender have forwarded to me > was just the first page of my Semiotica article. ?I have been sending > pdf's of a version of this paper that I published in Indo-Iranian > Journal in the same year. ?The Semiotica paper is obviously a version > intended for the semiotics community. > > So it turns out that I still do not have access to this paper! > > I have a few offprints. ?So I can scan it and make a pdf for anyone > who wants a pdf of it. ?Sorry for the confusion. > > George > > On Fri, May 13, 2011 at 6:33 AM, Dominik Wujastyk wrote: >> The lesson is, never, ever, ever give away your copyright. >> >> Dominik >> >> >> >> On 13 May 2011 12:10, George Thompson wrote: >>> >>> Dear List, >>> >>> ?I have been asked? for a copy of my paper From ?footstep? to ?word? >>> in Sanskrit, an old article of mine which I myself do not?have access >>> to [!!!]. >>> >>> It is: >>> >>> From ?footstep? to ?word? in Sanskrit, which was published in Semiotica >>> 1995. >>> >>> Is this something that someone can easily pass on to me, as a pdf? >>> >>> And isn't it absurd that an author of a paper has to ask for this kind of >>> help? >>> >>> ?George Thompson >> >> > From adheesh1 at GMAIL.COM Sun May 15 00:43:56 2011 From: adheesh1 at GMAIL.COM (Adheesh Sathaye) Date: Sat, 14 May 11 17:43:56 -0700 Subject: spoken Sanskrit class this summer In-Reply-To: <3983c1835896be7b7162a3209cf92661.squirrel@squirrelmail.gigahost.dk> Message-ID: <161227092550.23782.3839910196803988915.generated@prod2.harmonylists.io> Dear Al and others, The courses that Sadananda Das has been teaching at Heidelberg for the better part of the decade are quite different than Samskrita Bharati, though he does incorporate a number of familiar ideas of spoken Sanskrit that Jacob mentions--grammatical simplicity, focus on everyday vocabulary, building of confidence. Not to worry, there is no severe discipline involved, and really the student can get out of it whatever she/he wants to get. Having participated in it myself (during its Florence incarnation in 2003), here are a few thoughts about it: The emphasis is on active pattern recognition and building--this is a key element of developing linguistic confidence, of not feeling afraid to make mistakes when using a language, because certain forms just start instinctively to "sound right." And even if they are wrong, you find out that they can still "work" to get the point across. This is something that happens in the classroom when learning just about any modern language, but too often Sanskrit students are left to their own devices (or to somehow "tough it out") in developing this confidence. This, in my opinion has been the most serious downside to what is otherwise an admirable maintenance of rigor in Sanskrit classrooms around the world, often resulting in the enrollment problems we experience today. Also, the courses at Heidelberg are designed with international students in mind. There is an effort made to help serious students of Sanskrit get better at the language so that they may succeed in their ultimate scholarly endeavors (history, religious studies, philology, what have you)--and not simply to surprise them with how much Sanskrit they can learn in 3 weeks, 3 days, or 3 hours. Also I have found little by way of nationalistic zeal or religious chauvinism--mainly I imagine due to the non-aggressive, thoughtful, and kind personality of Sadananda himself. He is really a dedicated and sincere teacher, and I don't think I'm alone in finding him to be inspirational. Most of all, I found it to be a really fun and exciting time (especially the incorporation of theater, songs, and verses), and a great way to enjoy Sanskrit without the stress and pressures ordinarily associated with studying it in the classroom. Being able to actively and socially have fun with the language changes the whole learning experience. I still have fond memories and great friends from those 3 weeks in Florence. hope this helps, Adheesh ---- Adheesh Sathaye Department of Asian Studies University of British Columbia On May 14, 2011, at 5:08 PM, Jaob Schmidt-Madsen wrote: > Dear Al, > > A couple of years ago I took spoken Sanskrit classes with the Samskrita > Bharati organization in Delhi and Varanasi. They also teach in the medium > of the language being taught, and discourage students from speaking in any > other language in class. In the boarding-school-like Samvadashala in Delhi > where students stay for anything from two weeks to several months, even > speaking in any other language outside class is strictly prohibited (and > enforced as such). > > Apart from the rather severe discipline upheld by Samskrita Bharati, I was > quite taken by their method of instruction which enabled students with > little or no prior experience with Sanskrit to quickly get a basic grasp > of the language. The grammar, of course, was watered down with > periphrastic forms and a predilection for a-stem nouns and thematic verbs, > but still students were able to make simple conversation in Sanskrit after > just a few classes. Myself included, rather to my surprise. > > So by all means, tell your son to go ahead and join the course (which, I > am sure, will be less rigid in its discipline than Samskrita Bharati's). > It is quite an eye-opener learning Sanskrit through conversation alone. > You quickly learn to set up a grammatical "no nonsense" filter in the > Paninian center of your brain :) > > Best wishes, > > Jacob > > Jacob Schmidt-Madsen > Department of Indology > University of Copenhagen > >> My son is contemplating this class in Heidelberg. He has the Sanskrit >> background for it but is hesitant because it is conducted (like all >> language >> immersion programs) in the language being taught. I would be interested to >> hear from anyone who has taken this course in the past, hopefully telling >> Nick that it is not too threatening. >> >> Al Collins, Ph.D. >> From daniel at DANIELSTENDER.COM Sat May 14 17:00:33 2011 From: daniel at DANIELSTENDER.COM (Daniel Stender) Date: Sat, 14 May 11 19:00:33 +0200 Subject: xetex-devanagari in TeXlive In-Reply-To: Message-ID: <161227092530.23782.15574843872825809276.generated@prod2.harmonylists.io> Thanks for appreciation. The Harvard/Kyoto (or if you like: Kyoto/Harvard) input was part of TeX Live before (and might be already on you computer). I've just added another IAST.map, there are already others around (like Somadeva's). The whole packet still needs some improvements, the need for "manual" Virama here is very ouch. Wanted to ask Zden?k Wagner if he wouldn't donate his Velthuis map, that would make a wrap (and is even somewhat orphaned at the other packet). So, next revision is coming up soon. If you like, please follow improvements at: https://github.com/danstender/xetex-devanagari/commits/master.atom (it's a blog) Greetings, Daniel On 14.05.2011 11:03, Dominik Wujastyk wrote: > Thank you very much for this, Daniel! > > See: http://www.ctan.org/pkg/xetex-devanagari > > Dominik -- http://www.danielstender.com/granthinam/ GPG key ID: 1654BD9C From daniel at DANIELSTENDER.COM Sat May 14 17:01:00 2011 From: daniel at DANIELSTENDER.COM (Daniel Stender) Date: Sat, 14 May 11 19:01:00 +0200 Subject: xetex-devanagari in TeXlive In-Reply-To: Message-ID: <161227092534.23782.16053989945074908030.generated@prod2.harmonylists.io> Thanks for appreciation. The Harvard/Kyoto (or if you like: Kyoto/Harvard) input was part of TeX Live before (and might be already on you computer). I've just added another IAST.map, there are already others around (like Somadeva's). The whole packet still needs some improvements, the need for "manual" Virama here is very ouch. Wanted to ask Zden?k Wagner if he wouldn't donate his Velthuis map, that would make a wrap (is even somewhat orphaned at the other packet). So, next revision is coming up soon. If you like, please follow improvements at: https://github.com/danstender/xetex-devanagari/commits/master.atom (it's a blog) Greetings, Daniel On 14.05.2011 11:03, Dominik Wujastyk wrote: > Thank you very much for this, Daniel! > > See: http://www.ctan.org/pkg/xetex-devanagari > > Dominik -- http://www.danielstender.com/granthinam/ GPG key ID: 1654BD9C From jacob at FABULARASA.DK Sun May 15 00:08:52 2011 From: jacob at FABULARASA.DK (Jaob Schmidt-Madsen) Date: Sun, 15 May 11 02:08:52 +0200 Subject: spoken Sanskrit class this summer In-Reply-To: Message-ID: <161227092547.23782.6622118778243677191.generated@prod2.harmonylists.io> Dear Al, A couple of years ago I took spoken Sanskrit classes with the Samskrita Bharati organization in Delhi and Varanasi. They also teach in the medium of the language being taught, and discourage students from speaking in any other language in class. In the boarding-school-like Samvadashala in Delhi where students stay for anything from two weeks to several months, even speaking in any other language outside class is strictly prohibited (and enforced as such). Apart from the rather severe discipline upheld by Samskrita Bharati, I was quite taken by their method of instruction which enabled students with little or no prior experience with Sanskrit to quickly get a basic grasp of the language. The grammar, of course, was watered down with periphrastic forms and a predilection for a-stem nouns and thematic verbs, but still students were able to make simple conversation in Sanskrit after just a few classes. Myself included, rather to my surprise. So by all means, tell your son to go ahead and join the course (which, I am sure, will be less rigid in its discipline than Samskrita Bharati's). It is quite an eye-opener learning Sanskrit through conversation alone. You quickly learn to set up a grammatical "no nonsense" filter in the Paninian center of your brain :) Best wishes, Jacob Jacob Schmidt-Madsen Department of Indology University of Copenhagen > My son is contemplating this class in Heidelberg. He has the Sanskrit > background for it but is hesitant because it is conducted (like all > language > immersion programs) in the language being taught. I would be interested to > hear from anyone who has taken this course in the past, hopefully telling > Nick that it is not too threatening. > > Al Collins, Ph.D. > From jacob at FABULARASA.DK Sun May 15 09:44:56 2011 From: jacob at FABULARASA.DK (Jaob Schmidt-Madsen) Date: Sun, 15 May 11 11:44:56 +0200 Subject: spoken Sanskrit class this summer Message-ID: <161227092553.23782.14380502950564824834.generated@prod2.harmonylists.io> Dear Andrey, The Samskrita Bharati website you are referring to is no longer updated. You should instead check out the following sites: US: http://www.samskritabharatiusa.org/ India: http://samskritabharati.in/ Caveat: While the US branch seems very well organized, prior experience tells me that this is not the case with the Indian branch. They can be very hard to get in contact with and obtain useful information from if you are not physically present (in which case everything is smooth and easy). To get a more critical view of the organization's philosophy of teaching - and the religio-nationalistic zeal that seems to inform it at some levels - try to pick up Merwan Hasting's dissertation "Past Perfect, Future Perfect: Sanskrit Revival and the Hindu Nation in Contemporary India" (University of Chicago, 2004). Best, Jacob Jacob Schmidt-Madsen Department of Indology University of Copenhagen > Dear Jacob, > > thank you very much for your post, and for me it comes just in time! > I would highly appreciate it, if you could tell me smth. about the > procedure to enroll in these Samskrita Bharati courses you've mentioned, > esp. the residential one in Delhi. I've heard about this organization for > several times but failed so far to locate them (the internet page > http://www.samskritabharati.org/ ) announces courses exclusively in > America (I'm a resident of Hamburg at the moment). I would be very > grateful to you if you could provide me with some additional practical > infos about SB-courses. > Thanks a lot in advance > > Andrey Klebanov > > On 15.05.2011, at 02:08, Jaob Schmidt-Madsen wrote: > >> Dear Al, >> >> A couple of years ago I took spoken Sanskrit classes with the Samskrita >> Bharati organization in Delhi and Varanasi. They also teach in the >> medium >> of the language being taught, and discourage students from speaking in >> any >> other language in class. In the boarding-school-like Samvadashala in >> Delhi >> where students stay for anything from two weeks to several months, even >> speaking in any other language outside class is strictly prohibited (and >> enforced as such). >> >> Apart from the rather severe discipline upheld by Samskrita Bharati, I >> was >> quite taken by their method of instruction which enabled students with >> little or no prior experience with Sanskrit to quickly get a basic grasp >> of the language. The grammar, of course, was watered down with >> periphrastic forms and a predilection for a-stem nouns and thematic >> verbs, >> but still students were able to make simple conversation in Sanskrit >> after >> just a few classes. Myself included, rather to my surprise. >> >> So by all means, tell your son to go ahead and join the course (which, I >> am sure, will be less rigid in its discipline than Samskrita Bharati's). >> It is quite an eye-opener learning Sanskrit through conversation alone. >> You quickly learn to set up a grammatical "no nonsense" filter in the >> Paninian center of your brain :) >> >> Best wishes, >> >> Jacob >> >> Jacob Schmidt-Madsen >> Department of Indology >> University of Copenhagen >> >>> My son is contemplating this class in Heidelberg. He has the Sanskrit >>> background for it but is hesitant because it is conducted (like all >>> language >>> immersion programs) in the language being taught. I would be interested >>> to >>> hear from anyone who has taken this course in the past, hopefully >>> telling >>> Nick that it is not too threatening. >>> >>> Al Collins, Ph.D. >>> > > From wujastyk at GMAIL.COM Mon May 16 12:14:04 2011 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Mon, 16 May 11 14:14:04 +0200 Subject: Nice Times of India profile of CS Sundaram, long-time editor of the New Catalogus Catalogorum Message-ID: <161227092557.23782.14641990021044996335.generated@prod2.harmonylists.io> Prof. Sundaram is one of the few (only?) remaining people in the NCC project who worked from the beginning with Profs. V. Raghavan and Kunjunni Raja. See: http://timesofindia.indiatimes.com/city/chennai/A-journey-in-heritage-with-a-pen/articleshow/8351445.cms - DW -------------- next part -------------- An HTML attachment was scrubbed... URL: From tubb at UCHICAGO.EDU Tue May 17 21:08:17 2011 From: tubb at UCHICAGO.EDU (Gary Tubb) Date: Tue, 17 May 11 16:08:17 -0500 Subject: book announcement Message-ID: <161227092564.23782.16331925305004404738.generated@prod2.harmonylists.io> I would like to call your attention to the following announcement of a new book: > Johannes Bronkhorst, Language and Reality: On an episode in > Indian thought. Translated from the French by Michael S. > Allen and Rajam Raghunathan. Revised and with a new > appendix. Leiden - Boston: Brill. 2011. (Brill?s > Indological Library, 36.) ISBN 978-90-04-20435-5. xiii, 170 > pp. Yours, Gary Tubb. From athr at LOC.GOV Tue May 17 21:28:52 2011 From: athr at LOC.GOV (Thrasher, Allen) Date: Tue, 17 May 11 17:28:52 -0400 Subject: Italian scholar of Bengali? Message-ID: <161227092567.23782.1084347624835105433.generated@prod2.harmonylists.io> I have received a request from a municipal library in Italy asking for guidance in assembling a small collection of Bengali books. Are there any scholars of Bengali literature in Italy to whom I could refer the librarians for guidance? (I am also of course suggesting some other routes.) Thanks, 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. -------------- next part -------------- An HTML attachment was scrubbed... URL: From wujastyk at GMAIL.COM Tue May 17 16:42:11 2011 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Tue, 17 May 11 18:42:11 +0200 Subject: http://www.archive.org/search.php?query=An%20alphabetical%20index%20of%20Sanskrit%20manuscripts%20in%20the%20Government%20Oriental%20Manuscripts%20Library%20AND%20collection%3Aopensource Message-ID: <161227092561.23782.13194446029214253293.generated@prod2.harmonylists.io> I have just uploaded to the archive.org the three volumes of *An alphabetical index of Sanskrit manuscripts in the Government Oriental Manuscripts Library, Madras* by S. Kuppuswami Sastri and P. P. Subrahmanya Sastri (1938, 1940, 1942). See here . Best, 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 -------------- next part -------------- An HTML attachment was scrubbed... URL: From jeb2104 at COLUMBIA.EDU Wed May 18 21:57:45 2011 From: jeb2104 at COLUMBIA.EDU (Joel Bordeaux) Date: Wed, 18 May 11 17:57:45 -0400 Subject: Italian scholar of Bengali? In-Reply-To: Message-ID: <161227092571.23782.12820596756805120728.generated@prod2.harmonylists.io> Hi, Alan. Perhaps Fabrizio Ferrari can assist? f.ferrari at chester.ac.uk. best, J. Joel Bordeaux Ph.D. candidate Department of Religion Columbia University jeb2104 at columbia.edu On May 17, 2011, at 7:01 PM, INDOLOGY automatic digest system wrote: > Date: Tue, 17 May 2011 17:28:52 -0400 > From: "Thrasher, Allen" > Subject: Italian scholar of Bengali? > > --_000_1D525027B29706438707F336D75A279F1AB150B508LCXCLMB03LCDS_ > Content-Type: text/plain; charset="us-ascii" > Content-Transfer-Encoding: quoted-printable > > I have received a request from a municipal library in Italy asking for guid= > ance in assembling a small collection of Bengali books. Are there any scho= > lars of Bengali literature in Italy to whom I could refer the librarians fo= > r guidance? (I am also of course suggesting some other routes.) > > Thanks, > > 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 C= > ongress. -------------- next part -------------- An HTML attachment was scrubbed... URL: From mkapstei at UCHICAGO.EDU Thu May 19 07:29:56 2011 From: mkapstei at UCHICAGO.EDU (mkapstei at UCHICAGO.EDU) Date: Thu, 19 May 11 02:29:56 -0500 Subject: Italian scholar of Bengali? In-Reply-To: <24317457-C727-4A85-8063-C95362336D59@tin.it> Message-ID: <161227092581.23782.1534618339937773981.generated@prod2.harmonylists.io> Dear Allen, Eleonora Caturegli at Santiniketan may be a useful contact here, though I'm sorry that I don't have her current email address. She's not a scholar of Bengali - her area is performance art - but she's connected with people in literature etc. best, Matthew ---- Original message ---- > > I have received a request from a municipal library > in Italy asking for guidance in assembling a small > collection of Bengali books. Are there any > scholars of Bengali literature in Italy to whom I > could refer the librarians for guidance? (I am > also of course suggesting some other routes.) > > > > Thanks, > > > > 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. > > > > > > > > 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 fransfe at TIN.IT Thu May 19 06:54:13 2011 From: fransfe at TIN.IT (Francesco Sferra) Date: Thu, 19 May 11 08:54:13 +0200 Subject: Italian scholar of Bengali? In-Reply-To: <1D525027B29706438707F336D75A279F1AB150B508@LCXCLMB03.LCDS.LOC.GOV> Message-ID: <161227092578.23782.1468478798151417507.generated@prod2.harmonylists.io> Dear Dr. Thrasher, perhaps you could keep contact or make the municipal library in Italy keep contact with Daniela Cappello: Daniela Cappello Mobile: +39.339.48.02.332 Yours sincerely, Francesco Sferra Il giorno 17/mag/2011, alle ore 23.28, Thrasher, Allen ha scritto: > I have received a request from a municipal library in Italy asking for guidance in assembling a small collection of Bengali books. Are there any scholars of Bengali literature in Italy to whom I could refer the librarians for guidance? (I am also of course suggesting some other routes.) > > > > Thanks, > > > > 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. > > > > > > > > > -------------- next part -------------- An HTML attachment was scrubbed... URL: From wujastyk at GMAIL.COM Thu May 19 07:52:52 2011 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Thu, 19 May 11 09:52:52 +0200 Subject: KSS 106, Jayanta Bhatta's Nyayamanjari Message-ID: <161227092585.23782.1898186964720321477.generated@prod2.harmonylists.io> Digital copy of the 1936 S?rya N?r?ya?a ?ukla edition, from DLI, assembled and uploaded to the archive.org, here . DW -------------- next part -------------- An HTML attachment was scrubbed... URL: From dbhattacharya200498 at YAHOO.COM Thu May 19 05:18:30 2011 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Thu, 19 May 11 10:48:30 +0530 Subject: H.M=?iso-8859-15?Q?=F6ller?= on the internet -- enquiry Message-ID: <161227092575.23782.17031957579693487651.generated@prod2.harmonylists.io> 19 05 11 Dear friends, Could anyone inform if H.M?ller's works on the laryngeals are available on the internet? Any information on the availability of further works on early Semitic laryngeals will be received with gratitude. I have nothing post-Sturtevant-Kurylowicz with me. Best wishes and thanks in advance Dipak Bhattacharya -------------- next part -------------- An HTML attachment was scrubbed... URL: From conlon at U.WASHINGTON.EDU Fri May 20 15:13:59 2011 From: conlon at U.WASHINGTON.EDU (Frank Conlon) Date: Fri, 20 May 11 08:13:59 -0700 Subject: Query from Hal Schiffman In-Reply-To: <4DD67AB5.1060907@uchicago.edu> Message-ID: <161227092600.23782.11029120712829083728.generated@prod2.harmonylists.io> Dear Hal, On the Mumbai/Bombay front--the consensus has been that Mumbai was derived from a local goddess Mumbadevi. For years the folklore was that Bombay was the Portuguese rendering which also coincided with Bom Bahia or good harbor. The British adopted Bombay from the get-go and Bombay it has remained (until changed to Mumbai officially by the influence of Shiv Sena in its chauvinist mode--I seem to recall it was November 22, 1995. My recollection (not documented) was that the term Bombay became really political in the late 1950s when the central government declined to create separate Gujarat and Maharashtra states in the 1956 states reorganization. The issue was the claim of pro-Maharashtra folks that Bombay (Mumbai) would be the capital of the state. The 'opposition' to this was perceived to be the 'cosmopolitan' and 'capitalist' interests, which initially meant Gujaratis. The fact that Gujaratis were also an important component of the city's life and culture--and had been since the 17th century--was an inconvenient fact that was easily overlooked. The disagreement though was not linguistic as the city had been known as Mumbai in Marathi and Gujarati and Konkani always so far as I know. The railway stations had designations of Bambai in Hindi and this also appeared in Urdu. (You may recall the linguistic state agitations in South India involved attacks on post offices and trains--Indian Railways was then, and still now, is a central and 'cosmopolitan' entity--very slow to change. On Chennai/Madras, I recall that in 1965-66 the inbound busses coming into the city had Madras in English and Chennai in Tamil. I assumed that the official change to Chennai was part and parcel of the change to Tamilnadu although I believe it was later. The naming of Madras was an adaptation, I think, of Madrasapatam--one of the hamlets by Fort St. George. Here I am on shaky ground and defer to Madras-wallahs. Calcutta/Kolkata has its own history; the official change rooted in local politics. When Bangalore became Bengaluru the city fathers/mothers threw away what might be called a world-recognized 'brand' in the name of Kannadiga patriotism. One of my friends there said: "Our politicians cannot fix the traffic problem, the water problem, the pollution problem, so they renamed the city." If looking at the colonial naming from the other side, of course, the simple answer is that the British had a collective 'tin ear'--how else could Livorno become Leghorn? Or Kwantung become Canton? de gustibus, Frank Frank F. Conlon Professor Emeritus of History, South Asian Studies & Comparative Religion University of Washington Seattle, WA 98195-3560 USA Co-editor, H-ASIA Managing Director, Bibliography of Asian Studies Online On Fri, 20 May 2011, Elena Bashir wrote: > I am posting this query on behalf of Hal Schiffman.? Please send responses > directly to him:? haroldfs at GMAIL.COM > > ------- > "I've been asked by a colleague in another (non-South Asian) area of the > world > what is the history of colonial city naming in India, and whether it is > possible to > reconstruct what the "original" names for Bombay/Mumbai, Madras/Chennai, and > Calcutta/Kolkata. > > Two questions in particular I have is whether (1) Bombay was ever called > Mumbai by > speakers of other languages of India, other than Marathi, and (2) when > exactly did the > call for renaming Bombay as Mumbai began?? I'd be interested to know how > recently > this phenomenon is. > > I know that in the case of Madras/Chennai, I never heard of "Chennai" when I > first went > to Tamilnadu (then called Madras State) in 1965 and only later was there a > push to rename the > city. > > I keep in mind an incident from when I was involved in SEASSI and went to > Hanoi to > recruit teachers of Vietnamese.? We noticed that when speaking Vietnamese, > people > referred to Saigon as Saigon, but when speaking English, they called it Ho > Chi Minh City. > So I'm wondering whether this practice is all current in referring to Indian > city names. > > Hal Schiffman > > --------- > > Thanks, > > -- > E. Bashir, Ph.D., Senior Lecturer in Urdu > Department of South Asian Languages and Civilizations > The University of Chicago, Foster 212 > 1130 E. 59th St. > Chicago, IL 60637 > Phone:? 773-702-8632 > Fax:? ? 773-834-3254 > > From ebashir at UCHICAGO.EDU Fri May 20 14:29:09 2011 From: ebashir at UCHICAGO.EDU (Elena Bashir) Date: Fri, 20 May 11 09:29:09 -0500 Subject: Query from Hal Schiffman Message-ID: <161227092594.23782.12471188753190673777.generated@prod2.harmonylists.io> I am posting this query on behalf of Hal Schiffman. Please send responses directly to him: haroldfs at GMAIL.COM ------- "I've been asked by a colleague in another (non-South Asian) area of the world what is the history of colonial city naming in India, and whether it is possible to reconstruct what the "original" names for Bombay/Mumbai, Madras/Chennai, and Calcutta/Kolkata. Two questions in particular I have is whether (1) Bombay was ever called Mumbai by speakers of other languages of India, other than Marathi, and (2) when exactly did the call for renaming Bombay as Mumbai began? I'd be interested to know how recently this phenomenon is. I know that in the case of Madras/Chennai, I never heard of "Chennai" when I first went to Tamilnadu (then called Madras State) in 1965 and only later was there a push to rename the city. I keep in mind an incident from when I was involved in SEASSI and went to Hanoi to recruit teachers of Vietnamese. We noticed that when speaking Vietnamese, people referred to Saigon as Saigon, but when speaking English, they called it Ho Chi Minh City. So I'm wondering whether this practice is all current in referring to Indian city names. Hal Schiffman --------- Thanks, -- E. Bashir, Ph.D., Senior Lecturer in Urdu Department of South Asian Languages and Civilizations The University of Chicago, Foster 212 1130 E. 59th St. Chicago, IL 60637 Phone: 773-702-8632 Fax: 773-834-3254 -------------- next part -------------- An HTML attachment was scrubbed... URL: From mkapstei at UCHICAGO.EDU Fri May 20 14:49:36 2011 From: mkapstei at UCHICAGO.EDU (mkapstei at UCHICAGO.EDU) Date: Fri, 20 May 11 09:49:36 -0500 Subject: Mombai In-Reply-To: <4DD67AB5.1060907@uchicago.edu> Message-ID: <161227092597.23782.1139125532812304610.generated@prod2.harmonylists.io> Dear Hal, I received your query from Elena. Others will be better poised than I to help you with Chennai and Kolkata (often said to derive from Kalighat), but at least one point of interest concerning Bombay/Mumbai comes to mind. In a Buddhist tantra called the .Daakaar.nava (ed. N.N. Chaudhuri, 1935), we find reference to a local divinity called (if I remember correctly - I don't have the text at hand) Mombaadevii, whom Chaudhuri posited as a first reference to the location that in his day was officially called Bombay. The language of the .Daakaar.nava is a variety of Eastern Apabhra.mza, certainly not Marathi, nor even a direct ancestor thereof. I don't think that it can be dated precisely, but ca. 900-1100 would be a good bet. Hope this is of some use. 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 gruenen at SUB.UNI-GOETTINGEN.DE Fri May 20 13:18:22 2011 From: gruenen at SUB.UNI-GOETTINGEN.DE (Gruenendahl, Reinhold) Date: Fri, 20 May 11 15:18:22 +0200 Subject: GRETIL update #388 Message-ID: <161227092591.23782.13244630854455937346.generated@prod2.harmonylists.io> GRETIL is pleased to be able to report the following addition(s) to its collection: Badarayana: Brahmasutra (alternative version, revised) Bilhana: Caurapancasika (revised) Bodhipathapradipa (revised) Jayatirtha: Nyayasudha, Adhyaya 2 (revised and completed) Madhva: Anuvyakhyana (revised) Nagarjuna: Mahayanavimsika (revised) External links corrected for: Dighanikaya Majjhimanikaya Anguttaranikaya __________________________________________________________________________ "GRETIL is intended as a cumulative register of the numerous download sites for electronic texts in Indian languages." (from the 2001 "mission statement") GRETIL - Goettingen Register of Electronic Texts in Indian Languages: http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil.htm From venetia.ansell at GMAIL.COM Fri May 20 10:39:19 2011 From: venetia.ansell at GMAIL.COM (venetia ansell) Date: Fri, 20 May 11 16:09:19 +0530 Subject: spoken Sanskrit class this summer In-Reply-To: <5ce107671fc195ca849a89b49845434e.squirrel@squirrelmail.gigahost.dk> Message-ID: <161227092587.23782.2032643935650344695.generated@prod2.harmonylists.io> Hi Andrey, The Indian website Jacob mentinos below has just been set up and is actively being updated so should be helpful. I know several of the Samskrita Bharati people in Bangalore and Delhi and can certainly help put you in touch with the right person, just let me know. I have also been on one of their 10 day residential courses and can tell you a bit more about their style of teaching if you'd like. Best, Venetia On Sun, May 15, 2011 at 3:14 PM, Jaob Schmidt-Madsen wrote: > Dear Andrey, > > The Samskrita Bharati website you are referring to is no longer updated. > You should instead check out the following sites: > > US: http://www.samskritabharatiusa.org/ > India: http://samskritabharati.in/ > > Caveat: While the US branch seems very well organized, prior experience > tells me that this is not the case with the Indian branch. They can be > very hard to get in contact with and obtain useful information from if you > are not physically present (in which case everything is smooth and easy). > > To get a more critical view of the organization's philosophy of teaching - > and the religio-nationalistic zeal that seems to inform it at some levels > - try to pick up Merwan Hasting's dissertation "Past Perfect, Future > Perfect: Sanskrit Revival and the Hindu Nation in Contemporary India" > (University of Chicago, 2004). > > Best, > Jacob > > Jacob Schmidt-Madsen > Department of Indology > University of Copenhagen > > > Dear Jacob, > > > > thank you very much for your post, and for me it comes just in time! > > I would highly appreciate it, if you could tell me smth. about the > > procedure to enroll in these Samskrita Bharati courses you've mentioned, > > esp. the residential one in Delhi. I've heard about this organization for > > several times but failed so far to locate them (the internet page > > http://www.samskritabharati.org/ ) announces courses exclusively in > > America (I'm a resident of Hamburg at the moment). I would be very > > grateful to you if you could provide me with some additional practical > > infos about SB-courses. > > Thanks a lot in advance > > > > Andrey Klebanov > > > > On 15.05.2011, at 02:08, Jaob Schmidt-Madsen wrote: > > > >> Dear Al, > >> > >> A couple of years ago I took spoken Sanskrit classes with the Samskrita > >> Bharati organization in Delhi and Varanasi. They also teach in the > >> medium > >> of the language being taught, and discourage students from speaking in > >> any > >> other language in class. In the boarding-school-like Samvadashala in > >> Delhi > >> where students stay for anything from two weeks to several months, even > >> speaking in any other language outside class is strictly prohibited (and > >> enforced as such). > >> > >> Apart from the rather severe discipline upheld by Samskrita Bharati, I > >> was > >> quite taken by their method of instruction which enabled students with > >> little or no prior experience with Sanskrit to quickly get a basic grasp > >> of the language. The grammar, of course, was watered down with > >> periphrastic forms and a predilection for a-stem nouns and thematic > >> verbs, > >> but still students were able to make simple conversation in Sanskrit > >> after > >> just a few classes. Myself included, rather to my surprise. > >> > >> So by all means, tell your son to go ahead and join the course (which, I > >> am sure, will be less rigid in its discipline than Samskrita Bharati's). > >> It is quite an eye-opener learning Sanskrit through conversation alone. > >> You quickly learn to set up a grammatical "no nonsense" filter in the > >> Paninian center of your brain :) > >> > >> Best wishes, > >> > >> Jacob > >> > >> Jacob Schmidt-Madsen > >> Department of Indology > >> University of Copenhagen > >> > >>> My son is contemplating this class in Heidelberg. He has the Sanskrit > >>> background for it but is hesitant because it is conducted (like all > >>> language > >>> immersion programs) in the language being taught. I would be interested > >>> to > >>> hear from anyone who has taken this course in the past, hopefully > >>> telling > >>> Nick that it is not too threatening. > >>> > >>> Al Collins, Ph.D. > >>> > > > > > -------------- next part -------------- An HTML attachment was scrubbed... URL: From zydenbos at UNI-MUENCHEN.DE Fri May 20 15:25:47 2011 From: zydenbos at UNI-MUENCHEN.DE (Robert Zydenbos) Date: Fri, 20 May 11 17:25:47 +0200 Subject: Query from Hal Schiffman In-Reply-To: <4DD67AB5.1060907@uchicago.edu> Message-ID: <161227092603.23782.7057962267865561063.generated@prod2.harmonylists.io> In Kannada, I have never heard or seen anything other than Mu?bai / Mu?bayi. There is also a persistant belief that Mu?b?d?vi is a Kannada-speaking goddess; I have not read this anywhere, nor do I know anything about the origin of this belief, but in conversations with numerous persons throughout Karnataka I have heard this repeatedly. RZ Am 20.05.2011, 16:29 Uhr, schrieb Elena Bashir : > I am posting this query on behalf of Hal Schiffman. Please send > responses directly to him: haroldfs at GMAIL.COM > > > ------- > "I've been asked by a colleague in another (non-South Asian) area of the > world > what is the history of colonial city naming in India, and whether it is > possible to > reconstruct what the "original" names for Bombay/Mumbai, Madras/Chennai, and > Calcutta/Kolkata. > > Two questions in particular I have is whether (1) Bombay was ever called > Mumbai by > speakers of other languages of India, other than Marathi, -- Prof. Dr. Robert Zydenbos Institut f?r Indologie und Tibetologie Universit?t M?nchen Tel. (+49-89-) 2180-5782 Fax (+49-89-) 2180-5827 Web http://www.lrz-muenchen.de/~zydenbos From malhar at IITB.AC.IN Fri May 20 18:59:32 2011 From: malhar at IITB.AC.IN (Malhar Arvind Kulkarni) Date: Sat, 21 May 11 00:29:32 +0530 Subject: Announcement of a forthcoming Symposium Message-ID: <161227092606.23782.5444275026456490457.generated@prod2.harmonylists.io> Respected Scholars, I am happy to announce that the 5th International Sanskrit Computational Linguistics Symposium (ISCLS) will be organised at IIT Bombay in Jan.2013, jointly by the Cell for Indian Sciences and Technology in Sanskrit (CISTS), Department of Humanities and Social Sciences (H&SS) and the Center for Indian Language Technology (CFILT), Department of Computer Science and Engineering (CSE), IIT Bombay . This is an announcement of 'Call for papers' for the same. Kindly visit the following link for details- https://sites.google.com/site/5isclc2013/Home This link is also available at- http://www.hss.iitb.ac.in/ http://www.cfilt.iitb.ac.in/ Kindly also note the following email address as symposium email address- 5thscls at gmail.com respectfully yours, -- Malhar Kulkarni, Department of Humanities and Social Sciences, IIT Bombay, Powai, Mumbai-400076. malhar at iitb.ac.in From wujastyk at GMAIL.COM Sat May 21 10:38:39 2011 From: wujastyk at GMAIL.COM (Dominik Wujastyk) Date: Sat, 21 May 11 12:38:39 +0200 Subject: KSS 106, Jayanta Bhatta's Nyayamanjari In-Reply-To: Message-ID: <161227092608.23782.15359466612895314442.generated@prod2.harmonylists.io> Dear colleagues, Whitney Cox noticed that some pages from the beginning of the KSS 106 Jayanta edition scanned by the DLI were missing (bhumika 8 - mula 7). The copy of the book in my local library is also imperfect at the beginning, but luckily in complementary ways to the DLI scan. This morning I scanned the beginning of my local copy and put together a composite digital copy that should be more correct than either the instantiations of the edition available to me. I believe the DLI edition is that of the Asiatic Society of Bengal; my local edition is that of the ISTB library, University of Vienna. I've uploaded the new composite digital text to the Archive.org, with the file name JayantaBhatta_nyayaManjari_1936-corrected.pdf, and deleted the imperfect DLI copy. Any further error reports gratefully received! Best, DW On 19 May 2011 09:52, Dominik Wujastyk wrote: > Digital copy of the 1936 S?rya N?r?ya?a ?ukla edition, from DLI, assembled > and uploaded to the archive.org, here > . > > > DW > -------------- next part -------------- An HTML attachment was scrubbed... URL: From dbhattacharya200498 at YAHOO.COM Sat May 21 11:23:03 2011 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Sat, 21 May 11 16:53:03 +0530 Subject: Query from Hal Schiffman In-Reply-To: <4DD67AB5.1060907@uchicago.edu> Message-ID: <161227092611.23782.3811413448387772485.generated@prod2.harmonylists.io> The old name of an area in present Kolkata (Calcutta) is found as K?lik?t?, pronounced kalkatt? in northern India, in the ?-?n-i Akbar? and the contemporary Cha???mangal? of Mukundaram. Bipradas Pipilai?s Manas?ma?gal makes mention the famous temple of K?l? at K?l?gh?? in south Calcutta. The present name Kolkata is a direct descendant of the above mentioned K?lik?t?, and Calcutta - an anglicized form of kalkatt?. The region meant by the name was the western part of present Central Calcutta. The northern and southern parts had different names. There are many opinions on the origin of the name, the most prominent ones being 1.kali-gada?heaps of lime? (S.K.Chatterji) referring to the trade in that community on the bank of the Ganga in the late medieval period; 2. Calicut which grew a temporary relation with this city. 3. K?l?gh??. The most authentic literature on the subject includes 1.????? Kolikata ?aharer itiv?tta(A history of Calcutta) in two volumes, Binay Ghosh with extensive information on Bengali and English sources, Kolkata 2004 (5th ed.) and 1997(3rd ed.) 2.????? Kolikata darpa?(A mirror of Calcutta) in two vol.s, Radharama? Mitra Vol.1 1997(4th reprint) Vol.2 2004. Vol.2 pages 167 ? 249 are devoted to the history of the name. 3.????? There are other works too. The nineteenth century speculations, mostly British, are dated and may be ignored. The history of the name of Bombay is less debated. There is a universal belief, I cannot specify the sources, that the name Bombay is an anglicized form of Mumbai supposed to be derived from Mumba Bai, the presiding deity of the region (mother-goddess taken for ?Virgin Mary? by the early European settlers). Even before the name was officially changed, all local people called it Mumbai while those coming from outside uttered the name as Bomba?. Literature is amply available. While?Madras? is supposed to have originated among the British from the abundance of Madrasas in the region,?Chennai?, like Mumbai, is supposed to have derived its name from the presiding deity of the region. But this is based on oral information from knowledgeable sources. I can refer to the persons but not to literature, nor to any authority. Best DB ? ________________________________ From: Elena Bashir To: INDOLOGY at liverpool.ac.uk Sent: Friday, 20 May 2011 7:59 PM Subject: [INDOLOGY] Query from Hal Schiffman I am posting this query on behalf of Hal Schiffman.? Please send responses directly to him:? haroldfs at GMAIL.COM ------- "I've been asked by a colleague in another (non-South Asian) area of the world what is the history of colonial city naming in India, and whether it is possible to reconstruct what the "original" names for Bombay/Mumbai, Madras/Chennai, and Calcutta/Kolkata. Two questions in particular I have is whether (1) Bombay was ever called Mumbai by speakers of other languages of India, other than Marathi, and (2) when exactly did the call for renaming Bombay as Mumbai began?? I'd be interested to know how recently this phenomenon is. I know that in the case of Madras/Chennai, I never heard of "Chennai" when I first went to Tamilnadu (then called Madras State) in 1965 and only later was there a push to rename the city. I keep in mind an incident from when I was involved in SEASSI and went to Hanoi to recruit teachers of Vietnamese.? We noticed that when speaking Vietnamese, people referred to Saigon as Saigon, but when speaking English, they called it Ho Chi Minh City. So I'm wondering whether this practice is all current in referring to Indian city names. Hal Schiffman --------- Thanks, -- E. Bashir, Ph.D., Senior Lecturer in Urdu Department of South Asian Languages and Civilizations The University of Chicago, Foster 212 1130 E. 59th St. Chicago, IL 60637 Phone:? 773-702-8632 Fax:? ? 773-834-3254 -------------- next part -------------- An HTML attachment was scrubbed... URL: From kengo.harimoto at UNI-HAMBURG.DE Mon May 23 11:48:47 2011 From: kengo.harimoto at UNI-HAMBURG.DE (Kengo Harimoto) Date: Mon, 23 May 11 13:48:47 +0200 Subject: NGMCP Wiki Message-ID: <161227092614.23782.17068965262981940355.generated@prod2.harmonylists.io> Dear Members of the list, The NGMCP (Nepalese-German Manuscript _Cataloguing_ Project) has been testing a wiki server for some months. Primary purpose of this wiki is to publish manuscript catalogue data created by the NGMCP. The address of the server is http://134.100.72.204/wiki/ It incorporates the information from the online title list http://134.100.72.204:3000/ We are hoping that the scholarly community finds some use of this catalogue wiki. We plan to keep adding new catalogue data, at the same time improving existing ones. This wiki will be the primary source of information the NGMCP gathers. Please keep coming back or subscribe to the RSS feed of Recent Changes. Anonymous editing and user creation are currently disabled. There is still a possibility to create users capable of editing. Please drop me (Harimoto) a line if interested. With best wishes, -- Kengo Harimoto From witzel at FAS.HARVARD.EDU Mon May 23 20:40:17 2011 From: witzel at FAS.HARVARD.EDU (Michael Witzel) Date: Mon, 23 May 11 16:40:17 -0400 Subject: Sanskrit Summer School @ Harvard, update Message-ID: <161227092617.23782.17243744410563350825.generated@prod2.harmonylists.io> With apologies for cross-posting: -------------------------------------------------- An update: this year a few slots are still available. Please let prospective students know... M.Witzel =========== earlier message ======= This Summer, just as over the past 20 years, we will offer a course of Introductory Sanskrit, from June 27?August 12. See: For more details see: (search for: Sanskrit) For any further questions please contact me at: Michael Witzel 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 athr at LOC.GOV Tue May 24 20:45:04 2011 From: athr at LOC.GOV (Thrasher, Allen) Date: Tue, 24 May 11 16:45:04 -0400 Subject: India in the Center of the History of Emotions, Max Planck Institute, Berlin Message-ID: <161227092620.23782.8428544051443098448.generated@prod2.harmonylists.io> I discovered this project < http://www.mpib-berlin.mpg.de/en/research/history-of-emotions/focus-india > from an email announcement to the membership of the South Asia Microform Project (SAMP) at Center for Research Libraries, Chicago, that the Center of the History of Emotions has just joined SAMP. This is the first institution to join SAMP outside of the U.S. and Canada. SAMP's homepage is < http://www.crl.edu/area-studies/samp >. Perhaps other non-North American institutions might consider joining, even in the current stringency. 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. -------------- next part -------------- An HTML attachment was scrubbed... URL: From eastwestcultural at YAHOO.COM Tue May 31 10:18:11 2011 From: eastwestcultural at YAHOO.COM (Dean Michael Anderson) Date: Tue, 31 May 11 03:18:11 -0700 Subject: Translations of Rig Veda Suparna Sukta (RV I.164) Message-ID: <161227092624.23782.12728266609425318346.generated@prod2.harmonylists.io> A colleague asked me for recommended translations of the? Rig Veda Suparna Sukta (RV I.164). I've been meaning to get around to working with it myself but, like so many things, I haven't gotten around to it. Any suggestions would be greatly appreciated. Best, Dean -------------- next part -------------- An HTML attachment was scrubbed... URL: From klaus.karttunen at HELSINKI.FI Tue May 31 10:40:58 2011 From: klaus.karttunen at HELSINKI.FI (Klaus Karttunen) Date: Tue, 31 May 11 13:40:58 +0300 Subject: Translations of Rig Veda Suparna Sukta (RV I.164) In-Reply-To: <49668.53181.qm@web161208.mail.bf1.yahoo.com> Message-ID: <161227092631.23782.12850294578210514718.generated@prod2.harmonylists.io> Dean and others, without recommending anything, at least following could be noted: Commentary: R. Roth, ZDMG 46, 1892, 759f. (v. 30 & 38); B?htlingk, BVSGW 45, 1893, 88-92; Janert, IIJ 2, 1958, 108f. (v. 48cd); Thieme, Untersuchungen zur Wortkunde und Auslegung des Rigveda. Halle 1949, (v.; Kunjunni Raja, Asya v?masya hymn 1956/64; Renou, ?VP 16, 1967, 88; W. John son JAOS 96, 1976, 248?258. V. S. Agrawala: Vision in long Darkness. The thousand-syllabled Speech. 1. 20+226 p. 27 pl. Banaras 1963 (on RV 1, 164) ? Reviews: E. Bender, JAOS 88, 1968, 370; M. Scaligero, E & W 17, 1967, 339f. English tr.: Edgerton 1965; W. N. Brown, JAOS 88, 1969, 199ff.; O?Flaherty 1981, 71. German tr.: Luswig; Grassmann; Martin Haug, SBaAW 1875:2, 457-515;Winternitz 1908, 88 & 101; Hillebrandt 1913, 103; Geldner; Witzel et al. 2007. Russian tr.: Elizarenkova. 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 May 31, 2011, at 1:18 PM, Dean Michael Anderson wrote: > A colleague asked me for recommended translations of the Rig Veda Suparna Sukta (RV I.164). > > I've been meaning to get around to working with it myself but, like so many things, I haven't gotten around to it. > > Any suggestions would be greatly appreciated. > > Best, > > Dean > -------------- next part -------------- An HTML attachment was scrubbed... URL: From gthomgt at GMAIL.COM Tue May 31 18:17:59 2011 From: gthomgt at GMAIL.COM (George Thompson) Date: Tue, 31 May 11 14:17:59 -0400 Subject: Translations of Rig Veda Suparna Sukta (RV I.164) In-Reply-To: <408726.18428.qm@web94811.mail.in2.yahoo.com> Message-ID: <161227092660.23782.14084568979085204351.generated@prod2.harmonylists.io> Dear List, There is also an English version of Jan's paper in JAOS 120.4 [Oct-Dec 2000]. This has a complete translation appended to it. However, I do not think that Jan or anyone else has mastered or solved this hymn. In deference to Dipak, I will not mystery-monger. But the hymn is certainly a brahmodya hymn with many still unsolved riddles. I will include a translation and commentary in my forthcoming Rigveda anthology. Best, George On Tue, May 31, 2011 at 1:54 PM, Dipak Bhattacharya < dbhattacharya200498 at yahoo.com> wrote: > 31 05 11 > > Dear Colleagues, > > I regret that I forgot to mention the following study extensively dealing, > inter alia, with the relation between RV 1.164 and the > Av?ntarad?k??/Pravargya. A worthwhile reading the approach of the author is > marked by scrupulous avoidance of mystery-mongering and convincingly > establishing the ritual connection, with what one may call a no nonsense > approach without fanfare. > > Best > > DB > > ?Transmission sans ?criture dans l?inde ancienne :?nigme et Structure > rituelle? > > Jan E. M. HOUBEN > > as > > *?**TUDES TH?MATIQUES **23 * > > *?crire et transmettre en Inde classique* > > Sous la direction de G?rard COLAS et Gerdi GERSCHHEIMER > > ?cole fran?aise d?Extr?me-Orient > > Paris, 2009 > > --- On *Tue, 31/5/11, Dean Michael Anderson *wrote: > > > From: Dean Michael Anderson > Subject: [INDOLOGY] Translations of Rig Veda Suparna Sukta (RV I.164) > To: INDOLOGY at liverpool.ac.uk > Date: Tuesday, 31 May, 2011, 10:18 AM > > A colleague asked me for recommended translations of the Rig Veda > Suparna Sukta (RV I.164). > > I've been meaning to get around to working with it myself but, like so many > things, I haven't gotten around to it. > > Any suggestions would be greatly appreciated. > > Best, > > Dean > > -------------- next part -------------- An HTML attachment was scrubbed... URL: From kauzeya at GMAIL.COM Tue May 31 12:20:46 2011 From: kauzeya at GMAIL.COM (Jonathan Silk) Date: Tue, 31 May 11 14:20:46 +0200 Subject: 1 July Symposium in Leiden--all are welcome! Message-ID: <161227092635.23782.5996644818000057219.generated@prod2.harmonylists.io> Presenting Tibet: Celebrating the Contributions of E. Gene Smith to Tibetan Studies *Date:* 1 July 2011 *Venue: *Gravensteen (room 111), Pieterskerkhof 6, Leiden A half-day of presentations and discussion, followed by the formal ceremony of bestowal of the (posthumous) Doctorate in Philosophy (PhD) on E. Gene Smith Short presentations followed by discussion: *13.00 - 13.05* Welcome by *Prof. Jonathan A. Silk* (Leiden University Institute for Area Studies) *13.05 *- *13.50 Dr. Henk Blezer* (Leiden University Institute for Area Studies) *Where to Look for the Origins of Zhang zhung-related Scripts* *13.50 - 14.35** Prof. Leonard van der Kuijp* (Harvard University, USA) *A Tibetan-Buddhist - Protestant-Christian Encounter near Xining, Qinghai Province, in 1890* *14.35 - 15.00* *Coffee/Tea break* *15.00 - 15.45* *Prof.* *Charles Ramble* (Ecole Pratique des Hautes Etudes, Paris, France) *The Origins of Tibetan Autobiography* *15.45 - 16.30* *Prof. Cristina Scherrer-Schaub* (University of Lausanne and Ecole Pratique des Hautes Etudes, Paris, France) *Places and writings (waiting) to be discovered: Tibet in the epoch of Paul Pelliot (1878-1945)* *16.30 - 17.15* *Dr. Peter Verhagen* (Leiden University Institute for Area Studies) *Encyclopedic Knowledge in Tibet's Traditions: Si-tu Chos-kyi-'byung-gnas (1699?-1774) and E. Gene Smith* *Awarding of the Degree* *17.30** Formal bestowal of the doctoral degree* (Senaatskamer of the Academy Building, Rapenburg 73, Leiden ) *Information and Registration*: For questions or registration, contact Ms Martina van den Haak at M.C.van.den.Haak at iias.nl The International Institute for Asian Studies (IIAS) is a postdoctoral research centre based in the Netherlands. The Institute encourages the interdisciplinary and comparative study of Asia and promotes national and international cooperation. The Institute focuses on the human and social sciences and on their interaction with other sciences. IIAS Main Office Leiden | P.O. box 9500 | 2300 RA | Leiden | www.iias.nl IIAS Branch Office Amsterdam | Oudezijds Achterburgwal 185 | 1012 DK | Amsterdam Unsubscribe from IIAS mailing list ------------------------------ -- 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 -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: InvitationTibetconference.pdf Type: application/pdf Size: 29025 bytes Desc: not available URL: From christophe.vielle at UCLOUVAIN.BE Tue May 31 12:35:54 2011 From: christophe.vielle at UCLOUVAIN.BE (Christophe Vielle) Date: Tue, 31 May 11 14:35:54 +0200 Subject: Translations of Rig Veda Suparna Sukta (RV I.164) In-Reply-To: <8F3373A9-F456-4B15-8435-A20E26045C14@helsinki.fi> Message-ID: <161227092640.23782.14869150348951322201.generated@prod2.harmonylists.io> Jarl Charpentier dealt with this hymn at least at the p. 244 of his Die Supar.nasage. Untersuchungen zur altindischen Literatur- und Sagengeschichte, Uppsala: A.B. Akademiska Bokhandeln, 1922, Arbeten Utgivna med underst?d av Vilhelm Ekmans Universitetsfond, Uppsala, no. 26: http://www.archive.org/details/diesuparnasageun00charuoft review by P.E. Dumont: http://www.persee.fr/web/revues/home/prescript/article/rbph_0035-0818_1923_num_2_4_6264_t1_0713_0000_1 > > >On May 31, 2011, at 1:18 PM, Dean Michael Anderson wrote: > >>A colleague asked me for recommended >>translations of the Rig Veda Suparna Sukta (RV >>I.164). >> >>I've been meaning to get around to working with >>it myself but, like so many things, I haven't >>gotten around to it. >> >>Any suggestions would be greatly appreciated. >> >>Best, >> >>Dean -- http://www.uclouvain.be/christophe.vielle http://belgianindology.blogs.lalibre.be/ http://www.uclouvain.be/356389.html -- Sign-up to Dropbox using the following link and get 2.25 gigabytes of storage free. http://www.dropbox.com/referrals/NTEwOTE3Nzg1OQ -------------- next part -------------- An HTML attachment was scrubbed... URL: From christophe.vielle at UCLOUVAIN.BE Tue May 31 13:10:52 2011 From: christophe.vielle at UCLOUVAIN.BE (Christophe Vielle) Date: Tue, 31 May 11 15:10:52 +0200 Subject: Fwd: Re: [INDOLOGY] Translations of Rig Veda Suparna Sukta (RV I.164) Message-ID: <161227092644.23782.4559293916319056871.generated@prod2.harmonylists.io> According to the author of the booklet joined to the audio-cd 'South India - Ritual Music and Theatre of Kerala' (Le Chant du Monde, collection CNRS/Mus?e de l'homme, Harmonia Mundi, LDX 274 910, 1989) which gives as item 3 the recording of the beginning of RV 1.164 in ratha-paa.tha, there would exist an English translation by F. Staal (maybe in his "Nambudiri Veda recitation"?). >Date: Tue, 31 May 2011 13:40:58 +0300 >From: Klaus Karttunen >Subject: Re: [INDOLOGY] Translations of Rig Veda Suparna Sukta (RV I.164) > > >Dean and others, >without recommending anything, at least following could be noted: > >Commentary: R. Roth, ZDMG 46, 1892, 759f. (v. 30 >& 38); B?htlingk, BVSGW 45, 1893, 88-92; Janert, >IIJ 2, 1958, 108f. (v. 48cd); Thieme, >Untersuchungen zur Wortkunde und Auslegung des >Rigveda. Halle 1949, (v.; Kunjunni Raja, Asya >v?masya hymn 1956/64; Renou, ?VP 16, 1967, 88; >W. John??son JAOS 96, 1976, 248-258. >V. S. Agrawala: Vision in long Darkness. The >thousand-syllabled Speech. 1. 20+226 p. 27 pl. >Banaras 1963 (on RV 1, 164) - Reviews: E. >Bender, JAOS 88, 1968, 370; M. Scaligero, E & W >17, 1967, 339f. >English tr.: Edgerton 1965; W. N. Brown, JAOS >88, 1969, 199ff.; O'Flaherty 1981, 71. >German tr.: Luswig; Grassmann; Martin Haug, >SBaAW 1875:2, 457-515;Winternitz 1908, 88 & 101; >Hillebrandt 1913, 103; Geldner; Witzel et al. >2007. >Russian tr.: Elizarenkova. > >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 May 31, 2011, at 1:18 PM, Dean Michael Anderson wrote: > >>A colleague asked me for recommended >>translations of the Rig Veda Suparna Sukta (RV >>I.164). >> >>I've been meaning to get around to working with >>it myself but, like so many things, I haven't >>gotten around to it. >> >>Any suggestions would be greatly appreciated. >> >>Best, >> >>Dean -- http://www.uclouvain.be/christophe.vielle http://belgianindology.blogs.lalibre.be/ http://www.uclouvain.be/356389.html -- Sign-up to Dropbox using the following link and get 2.25 gigabytes of storage free. http://www.dropbox.com/referrals/NTEwOTE3Nzg1OQ -------------- next part -------------- An HTML attachment was scrubbed... URL: From kauzeya at GMAIL.COM Tue May 31 13:31:47 2011 From: kauzeya at GMAIL.COM (Jonathan Silk) Date: Tue, 31 May 11 15:31:47 +0200 Subject: 1 July Symposium in honor of Gene Smith Message-ID: <161227092647.23782.14129709902136515232.generated@prod2.harmonylists.io> I am not certain that my attachment in an earlier attempt made it through, therefore I repeat the post here (apologies if the earlier post reached you and I simply clog your inbox): Presenting Tibet: Celebrating the Contributions of E. Gene Smith to Tibetan Studies *Date:* 1 July 2011 *Venue: *Gravensteen (room 111), Pieterskerkhof 6, Leiden A half-day of presentations and discussion, followed by the formal ceremony of bestowal of the (posthumous) Doctorate in Philosophy (PhD) on E. Gene Smith Short presentations followed by discussion: *13.00 - 13.05* Welcome by *Prof. Jonathan A. Silk* (Leiden University Institute for Area Studies) *13.05 *- *13.50 Dr. Henk Blezer* (Leiden University Institute for Area Studies) *Where to Look for the Origins of Zhang zhung-related Scripts* *13.50 - 14.35** Prof. Leonard van der Kuijp* (Harvard University, USA) *A Tibetan-Buddhist - Protestant-Christian Encounter near Xining, Qinghai Province, in 1890* *14.35 - 15.00* *Coffee/Tea break* *15.00 - 15.45* *Prof.* *Charles Ramble* (Ecole Pratique des Hautes Etudes, Paris, France) *The Origins of Tibetan Autobiography* *15.45 - 16.30* *Prof. Cristina Scherrer-Schaub* (University of Lausanne and Ecole Pratique des Hautes Etudes, Paris, France) *Places and writings (waiting) to be discovered: Tibet in the epoch of Paul Pelliot (1878-1945)* *16.30 - 17.15* *Dr. Peter Verhagen* (Leiden University Institute for Area Studies) *Encyclopedic Knowledge in Tibet's Traditions: Si-tu Chos-kyi-'byung-gnas (1699?-1774) and E. Gene Smith* *Awarding of the Degree* *17.30** Formal bestowal of the doctoral degree* (Senaatskamer of the Academy Building, Rapenburg 73, Leiden ) *Information and Registration*: For questions or registration, contact Ms Martina van den Haak at M.C.van.den.Haak at iias.nl -- 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 -------------- next part -------------- An HTML attachment was scrubbed... URL: From tubb at UCHICAGO.EDU Tue May 31 20:33:07 2011 From: tubb at UCHICAGO.EDU (Gary Tubb) Date: Tue, 31 May 11 15:33:07 -0500 Subject: job openings Message-ID: <161227092663.23782.834879333525244222.generated@prod2.harmonylists.io> I have been asked to call your attention to the following two links announcing openings at the University of Lausanne: PROFESSEUR ORDINAIRE OU PROFESSEUR ASSISTANT EN PRETITULARISATION CONDITIONNELLE AU NIVEAU DE PROFESSEUR ORDINAIRE A 100% EN ETUDES BOUDDHIQUES https://applicationsw.unil.ch/adminpub/?MIval=PoIntHome&TypelC=810&PoId=2216 PROFESSEUR ORDINAIRE OU PROFESSEUR ASSISTANT EN PRETITULARISATION CONDITIONNELLE AU NIVEAU DE PROFESSEUR ORDINAIRE A 100% EN ETUDES SUR L?INDE MEDIEVALE, MODERNE ET CONTEMPORAINE https://applicationsw.unil.ch/adminpub/?MIval=PoIntHome&TypelC=810&PoId=2217 -- Gary Tubb, Professor Department of South Asian Languages and Civilizations The University of Chicago From dbhattacharya200498 at YAHOO.COM Tue May 31 10:31:00 2011 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Tue, 31 May 11 16:01:00 +0530 Subject: Translations of Rig Veda Suparna Sukta (RV I.164) In-Reply-To: <49668.53181.qm@web161208.mail.bf1.yahoo.com> Message-ID: <161227092627.23782.15730728770955847155.generated@prod2.harmonylists.io> The literature is vast.? The shortest list will perhaps include Ludwig and Geldner by consensus, also Oldenberg Noten (inexhaustive); the traditional view finds some place in H.H.Wilson; VS Agrawala has an exclusive study but many of his interpretations are peculiar to him, sometimes influenced by contemporary Indian mystics. Grassmann is not literal. Stray comments by Kunhan Raja and Edgerton are insufficient. Best DB --- On Tue, 31/5/11, Dean Michael Anderson wrote: From: Dean Michael Anderson Subject: [INDOLOGY] Translations of Rig Veda Suparna Sukta (RV I.164) To: INDOLOGY at liverpool.ac.uk Date: Tuesday, 31 May, 2011, 10:18 AM A colleague asked me for recommended translations of the? Rig Veda Suparna Sukta (RV I.164). I've been meaning to get around to working with it myself but, like so many things, I haven't gotten around to it. Any suggestions would be greatly appreciated. Best, Dean -------------- next part -------------- An HTML attachment was scrubbed... URL: From garzilli at ASIATICA.ORG Tue May 31 16:23:50 2011 From: garzilli at ASIATICA.ORG (Enrica Garzilli) Date: Tue, 31 May 11 18:23:50 +0200 Subject: Call for Papers: International Journal of Tantric Studies (IJTS) Message-ID: <161227092651.23782.9664498287103648762.generated@prod2.harmonylists.io> Call for Papers: International Journal of Tantric Studies (IJTS) We are seeking academics and bona fide scholars to write and submit finished papers and review papers to our scholarly online publication (established 1995), the *International Journal of Tantric Studies* http://asiatica.org/ijts/. The IJTS is open to all bona fide scholars in Hindu and Buddhist Tantric and Tantra-related studies, translations and translators in Sanskrit, Bengali, Vernacular, Tibetan, Chinese, Japanese, etc. We are looking for articles that engage any aspect of this broad theme. Before submitting your paper / paper review, please read our Submission Guidelines: http://asiatica.org/asiatica/submit/. We plan to publish all the IJTS papers in hard copy shortly. Depending on the next issue, hopefully by the end of the year. *IJTS editors: Enrica Garzilli (Editor-in-Chief), Michael Witzel* (Managing Editor), *Roberto Donatoni, Minoru Hara, David N. Lorenzen*, *Benjamin Prejado*, *Michael Rabe, Debabrata Sensharma*, *Karel van Kooij*. Latest papers: ?Beyond The Hindu Frontier. Jaina-Vai??ava Syncretism In The Gujar?t? Diaspora (part I & part II)? by Peter Fl?gel; ?The Conservative Character of Tantra: Secrecy, Sacrifice and This-Worldly Power in Bengali ??kta Tantra? by Hugh B. Urban; ?Traditions in Transition: Meditative Concepts in the Development of Tantric S?dhana? by Stuart R. Sarbacker; ?The Realm of the Divine: Three MaNDalas from the NiSpannayogAvalI? by Terence M. Hays; ?Magically Storming the Gates of Buddhahood: Extensible Text Technology (XML/XSLT) as a Simulacrum for Research? by John Robert Gardner; ?Mahamahopadhyaya Dr. Gopinath Kaviraj, My Teacher: As I Saw Him? by Debabrata Sensharma; ?Philosophie de l'akula-kula selon les ?coles des kaulas du Tantrisme de l'Inde? by Dominique Boubouleix; ?Review Paper: The Mythology of BrahmA? by Paolo Magnone; ?Sexual Imagery on the "Phantasmagorical Castles" at Khajuraho? by Michael Rabe; ?Computer Space: The New Nina fonts and Macros? by Ludovico Magnocavallo; ?Tantra and Dharma Teachers from Kashmir in Nepal? by Michael Witzel; ?Computer Space: Typing Devanagari on a Standard Keyboard? by Derick Miller ; ?Computer Space? by Ludovico Magnocavallo; ?The Unique Position of the Spanda School Among the Others of the Trika System of Kazmir? by Enrica Garzilli. Send proposals to Enrica Garzilli: garzilli at asiatica.org Dr Enrica Garzilli Asiatica Association, IJTS & JSAWS http://asiatica.org/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From dbhattacharya200498 at YAHOO.COM Tue May 31 17:54:55 2011 From: dbhattacharya200498 at YAHOO.COM (Dipak Bhattacharya) Date: Tue, 31 May 11 23:24:55 +0530 Subject: Translations of Rig Veda Suparna Sukta (RV I.164) In-Reply-To: <49668.53181.qm@web161208.mail.bf1.yahoo.com> Message-ID: <161227092656.23782.1473360731858427109.generated@prod2.harmonylists.io> 31 05 11 Dear Colleagues, I regret that I forgot to mention the following study extensively dealing, inter alia, with the relation between RV 1.164 and the Av?ntarad?k??/Pravargya. A worthwhile reading the approach of the author is marked by scrupulous avoidance of mystery-mongering and convincingly establishing the ritual connection, with what one may call a no nonsense approach without fanfare. Best DB ?Transmission sans ?criture dans l?inde ancienne :?nigme et Structure rituelle? Jan E. M. HOUBEN as ?TUDES TH?MATIQUES 23 ?crire et transmettre en Inde classique Sous la direction de G?rard COLAS et Gerdi GERSCHHEIMER ?cole fran?aise d?Extr?me-Orient Paris, 2009 --- On Tue, 31/5/11, Dean Michael Anderson wrote: From: Dean Michael Anderson Subject: [INDOLOGY] Translations of Rig Veda Suparna Sukta (RV I.164) To: INDOLOGY at liverpool.ac.uk Date: Tuesday, 31 May, 2011, 10:18 AM A colleague asked me for recommended translations of the? Rig Veda Suparna Sukta (RV I.164). I've been meaning to get around to working with it myself but, like so many things, I haven't gotten around to it. Any suggestions would be greatly appreciated. Best, Dean -------------- next part -------------- An HTML attachment was scrubbed... URL: