[INDOLOGY] recent publications: conference reports over 2011-12, 2012-13, 2013-14
David and Nancy Reigle
dnreigle at gmail.com
Thu Dec 17 04:21:43 UTC 2015
An important source for these kinds of Vedic interpretation is the very old
*Nirukta*. There, Yāska contrasts the adhidaivatam interpretation with the
adhyātmam interpretation at 3.12, 10.26, 12.37, 12.38, 13.11, 14.12, 14.13,
14.14, 14.15, 14.16, 14.18, 14.19, 14.21, 14.23, 14.24, 14.25, and 14.27.
He contrasts the adhiyajñam interpretation with the adhidaivatam
interpretation at 11.4. A term such as adhibhūtam or ādhibhautikam is not
used by Yāska.
Vasudeva S. Agrawala wrote about the adhyātma interpretation of the Vedas
in his early article, “The Vedas and Adhyātma Tradition,” in *Indian
Culture*, vol. 5, no. 3, January 1939, pp. 285-292. I have scanned this
article and posted it here:
He later applied the adhyātma interpretation to some Vedic hymns and themes
in four English books, and several journal articles. The four books are:
Sparks from the Vedic Fire [A New Approach to Vedic Symbolism]. Varanasi:
School of Vedic Studies, Banaras Hindu University, 1962.
Vedic Lectures [Proceedings of the Summer School of Vedic Studies],
May-June 1960. Varanasi: School of Vedic Studies, Banaras Hindu University,
Hymn of Creation (Nāsadīya Sūkta, Ṛigveda X.129). Varanasi: Prithivi
The Thousand-Syllabled Speech [Being a Study in Cosmic Symbolism in Its
Vedic Version]: I. Vision in Long Darkness, Introduction and Analysis, Text
and Translation of the Asya-Vāmīya Sūkta of Ṛishi Dīrghatamas (Ṛigveda
1.164.1-52). Varanasi: Vedāraṇyaka Ashram, 1963.
This last book must be considered his magnum opus on this topic. In it he
gives a sustained and detailed interpretation of this difficult Vedic hymn
according to the adhyātma interpretation. To do this, he draws the meanings
of terms from the Vedic writings, especially the Brāhmaṇas.
On Tue, Dec 15, 2015 at 10:56 PM, Nagaraj Paturi <nagarajpaturi at gmail.com>
> Dear Prof. Hauben and Prof. Reigle,
> I am excited to follow your discussion on Adhyatman interpretations.
> Particularly because aadhibhautika, aadhidaivika, aadhyaatmika as levels
> of meaning /interpretation were proposed by me in my PhD dissertation (1998
> , covering the proposal of an Indian version of myth criticism ) for the
> interpretation of 'myth' ('puraaNa kathaa'). At that time , I did not know
> that there was already a strand of scholarship using the words such as
> aadhibhautika, aadhidaivika, aadhyaatmika as levels of meaning
> /interpretation. Now that I see you scholars using these words taking such
> a usage for granted, I guess there must be publications with such use of
> these words. Can you please guide me towards that bibliography.
> I was curious to see adhiyajna included into this group by Prof. Hauben.
> Adhiyajna is not included in groupings such as taapatraya. But it figures
> in the list brought in by Arjuna in the eighth chapter of the Gita. I
> wanted to know if Prof. Hauben's inspiration was from this occurence in the
> Gita only or if there is any other precedence of usage of adhiyajna along
> side aadhibhautika, aadhidaivika, aadhyaatmika as levels of meaning
> Sri Aurobindo, Kavyakantha Ganapatimuni and others among those who freely
> resorted to non-Vedanta style aadhyaatmika interpretations of
> words/concepts of Vedic mantras.
> Anyway thanks for the discussion.
> Nagaraj Paturi
> Hyderabad, Telangana, INDIA.
> Former Senior Professor of Cultural Studies
> FLAME School of Communication and FLAME School of Liberal Education,
> (Pune, Maharashtra, INDIA )
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