[INDOLOGY] INDOLOGY Digest, Vol 3, Issue 1

[Andrew Nicholson]

Dear Patrick,

Forgive me if I've missed something in this discussion thread, but
isn't it likely that "dreer" is simply draSTR? This word appears 4
times it Patanjali's Yoga Sutras (1.3, 2.17, 2.20, 4.23) and denotes
the "seer" or "witness" (usually identified in the secondary
literature with the Samkhya concept of puruSa).

If you want to explore this concept I'd recommend Edwin Bryant's
translation and modern commentary, or T.S. Rukmani's translation of
Patanjali that also includes translations of Vyasa's and
Vijnanabhiksu's commentaries.

Best,
Andrew
____________________________________________
Andrew J. Nicholson
Associate Professor (on leave 2012-2013)
SUNY Stony Brook
Stony Brook, NY 11794-5343  USA
Tel: (631) 632-4030  Fax: (631) 632-4098

Senior Fellow (2012-2013)
Martin Marty Center for the Advanced Study of Religion
University of Chicago
Chicago, IL 60637  USA
Tel: (773) 702-7049  Fax: (773) 702-6048


On Mon, Apr 1, 2013 at 11:00 AM, <indology-request at list.indology.info> wrote:

>
> ---------- Forwarded message ----------
> From: patrick mccartney <psdmccartney at gmail.com>
> To: indology at list.indology.info
> Cc:
> Date: Mon, 1 Apr 2013 12:45:33 +0530
> Subject: [INDOLOGY] Silent witness
>
> Thanks to every one who responded with some useful information  regarding the silent witness. If anyone has a pdf of the book 'The Disinterested Witness' I would be most grateful to receive a copy.
>
> From a phenomenological perspective I am interested in exploring how to possibly  operationalise such a practice into my current ethnographic  research in an ashram in Gujarat. Or at least become more familiar with the foundation of the practice from a historical and textual perspective, as it seems to be a prominent component  of this community's epistemological framework. The acaryas here are also at a loss to define what the etymology of the 'dreer' might be. At a first glance the head acaryas seem to support the possibility of it being sAkSIndriya. However, we continue with our investigation. Prof Bhattacharya's mention of the vedAntaparibhASA and nyAyakoza may help in our endeavour. I would appreciate copies of these texts if they are available in pdf.
>
> Moreover, as a participant observer, I am exploring ways to perhaps improve upon Bourdieu's concept of the 'participant objectified' in which he asserts, allows for the required epistemological break, by objectifying the participant through taking a rarefied step back, in what sounds somewhat similar to the practice of the silent witness, or at least reminds myself of the practice.
>
> Even though the intended  results between the sociology of Bourdieu  and practice of witness consciousness may be different it is interesting to think about the possibilities and similarities. Or, perhaps, it exposes my ignorance on both topics?
>
> Best,
>
> Patrick McCartney
> PhD Candidate - Anthropology
> ANU
>
>
>