[INDOLOGY] Eating flesh of a jogi, a magician, a healer

Artur Karp karp at uw.edu.pl
Wed Apr 27 18:25:17 UTC 2016 

Great thanks for the link to "Legends" ---- !!!

I have my own copy (a reprint), but the pdf offers the search/find tool.

Dear Nagaraj, my Urdu is not sufficient to freely read scientific papers; a
smattering of it obtained during my stay in Delhi (1973-1977), not
developed, already  sinking into oblivion. Is there any English version of
the paper?

Artur



2016-04-27 20:01 GMT+02:00 Nagaraj Paturi <nagarajpaturi at gmail.com>:

> " Legends " may be downloaded from
> https://archive.org/download/cu31924070625839/cu31924070625839.pdf
> Saeed Bhutta's book  Urdu with English. It is here:
>
> https://archive.org/download/TheVersifiedUrduTranslationsOfBabaFareedsPoeticalWorks/The_Legends_of_The_Punjab__Some_New_Insights.pdf
>
>
> On Wed, Apr 27, 2016 at 4:20 PM, Artur Karp <karp at uw.edu.pl> wrote:
>
>> Dear Nagaraj,
>>
>> First - its really gratifying to find here someone of matching research
>> interests.
>>
>>
>>
>> I don't seem to be able to find Richard Temple's "Legends" on
>> Archive.org.
>>
>> My advanced age?
>>
>> Could you, please, send me the link to the "Legends"?
>>
>> You may, perhaps and hopefully, want to read my already oldish (1981)
>> paper on "Reward and Punishment in Indian Folk-tales",
>>
>> at:
>>
>> https://uw.academia.edu/AKarp
>>
>>
>> Artur
>>
>>
>>
>>
>>
>> 2016-04-27 12:15 GMT+02:00 Artur Karp <karp at uw.edu.pl>:
>>
>>> If anyone would want to try out the powers of their intellect - and read
>>> my Polish rendering of the text,
>>>
>>> :)
>>>
>>>
>>> here it is:
>>>
>>> 2016-04-27 12:08 GMT+02:00 Artur Karp <karp at uw.edu.pl>:
>>>
>>>> > a study by Saeed Bhutta
>>>>
>>>> English - or Urdu? Both?
>>>>
>>>> If it's in English, could you, please, send me a PDF-copy?
>>>>
>>>> Artur
>>>>
>>>> 2016-04-27 11:29 GMT+02:00 Nagaraj Paturi <nagarajpaturi at gmail.com>:
>>>>
>>>>> > Have you, by any chance, had an opportunity to read it?
>>>>>
>>>>> -- Frankly, before reading your post, I did not read it. But your post
>>>>> inspired me to download it from the Archive.org
>>>>>
>>>>> I read a study by Saeed Bhutta downloading from the same website.
>>>>>
>>>>> I called it a legend as per the title given to the book.
>>>>>
>>>>> >The richness of this text, of its form and of its content, makes me
>>>>> imagine its singers (*belonging to the scavengers' community*) as
>>>>> >attentive listeners to other, more prestigious performances, spotting out
>>>>> the most attractive motifs/images and narrative tricks - and >then using
>>>>> them freely in their own performances.
>>>>>
>>>>> ------ I agree with this view. My fieldworks too taught me that the
>>>>> romanticizations and imaginations of 'pure' folk forms and isolated
>>>>> existences of the folk performers without any watching / listening of the
>>>>> classical and other forms by them are wrong.
>>>>>
>>>>> > I think of them as active participants in and co-creators of the N-W
>>>>> India's culture.
>>>>>
>>>>> ---  I agree. I collaborated in an ESRC funded research project  with
>>>>> Prof. Simon Charsley of Glasgow university and others with this theme of
>>>>> such folk performers similar to those of  Scavengers Community being
>>>>> 'active participants in and co-creators of' Telugu culture.
>>>>>
>>>>> >That motif relates the epic to tantrik  traditions, in their vāmācāra
>>>>> forms; consuming the Master's flesh may belong to them.
>>>>>
>>>>> Epic is the genre of literary expression. Legend is that of the
>>>>> narrative expressed through that literary form.
>>>>>
>>>>> Tantrik ? Is it so clear? Not sure.
>>>>>
>>>>> > may belong to them ( tantrik  traditions, in their vāmācāra forms)
>>>>>
>>>>> -- May or may not. I would not say for sure until and unless I find
>>>>> any thing like consuming the Master's flesh in either the theory or
>>>>> practice of tantrik  traditions, in their vāmācāra forms.
>>>>>
>>>>> Aghoris do not go in search of their master's corpse.
>>>>>
>>>>> At least in theory, they, in their attempt to experience 'nothing is
>>>>> ghora' , go in search of those materials which are considered as ghora by
>>>>> the general society or even by themselves before their initiation into the
>>>>> tradition.
>>>>>
>>>>> In any case your attempt to understand it through such aspects as
>>>>> tantra matches with my point "
>>>>>  to understand each of the compared cultures in their own right, other
>>>>> components of each of the cultural complex may help.
>>>>> "
>>>>>
>>>>>
>>>>>
>>>>>
>>>>> On Wed, Apr 27, 2016 at 1:30 PM, Artur Karp <karp at uw.edu.pl> wrote:
>>>>>
>>>>>> Dear Nagaraj
>>>>>>
>>>>>>
>>>>>> >> A legend.
>>>>>>
>>>>>> Definitely - more than that.
>>>>>>
>>>>>> Have you, by any chance, had an opportunity to read it?
>>>>>>
>>>>>>
>>>>>> Now, considering the milieu in which the epic (I'll insist on using
>>>>>> this term - OK - folk epic) was created and recreated, I am more than just
>>>>>> curious about the *channels of transmission* - many of the motives
>>>>>> present in the text have their origin in the Rajput lore (which, in its
>>>>>> turn, freely uses Sanskrit epics narrative material).
>>>>>>
>>>>>> Dhanatthar is The Healer, per se - in his earlier personification as
>>>>>> Dhanvantari  it was he who brought out from the depths of the primeval
>>>>>> ocean the pot with amrita,  the Nectar of Immortality.
>>>>>>
>>>>>> In our times his powers weaken, he is unable to counteract The
>>>>>> Virulent Serpent's (Tatig Nag, epic Takshaka)  poison - and so he asks his
>>>>>> disciples to eat the flesh of their dying Master - so that his great
>>>>>> healing powers are not lost to humanity.
>>>>>>
>>>>>> That motif relates the epic to tantrik  traditions, in their vāmācāra
>>>>>> forms; consuming the Master's flesh may belong to them.
>>>>>>
>>>>>> Some others have their source in folk-lore; spells found in the text
>>>>>> belong to medicinal magic lore.
>>>>>>
>>>>>> The richness of this text, of its form and of its content, makes me
>>>>>> imagine its singers (*belonging to the scavengers' community*) as
>>>>>> attentive listeners to other, more prestigious performances, spotting out
>>>>>> the most attractive motifs/images and narrative tricks - and then using
>>>>>> them freely in their own performances.
>>>>>>
>>>>>> I think of them as active participants in and co-creators of the N-W
>>>>>> India's culture.
>>>>>>
>>>>>> In fact, their text can be easily made into a scenario for one of
>>>>>> those C-class Hindi movies, perhaps - even a series of such movies. I,
>>>>>> personally, would guarantee their instant popularity.
>>>>>>
>>>>>> My Polish translation of "Princess Niwal-Dai"/"Śahr Safidon ki
>>>>>> Kahani" is ready, it's going to be published, hopefully soon, under the
>>>>>> title "Daughter of a Thousand Serpents" ("Córka Tysiąca Wężów").
>>>>>>
>>>>>> In some, again hopefully near, future, the text, together with the
>>>>>> Astika-parvan of the Mbh., is going to be used in a planned comparative
>>>>>> study, under the working title: "Śahr Safidon [...] and Astika-Parvan: Two
>>>>>> Strategies for Survival".
>>>>>>
>>>>>> Best,
>>>>>>
>>>>>> from Warsaw,
>>>>>>
>>>>>> Artur
>>>>>>
>>>>>>
>>>>>> 2016-04-27 7:16 GMT+02:00 Nagaraj Paturi <nagarajpaturi at gmail.com>:
>>>>>>
>>>>>>> The narrative under question is a legend. Legends are a genre of
>>>>>>> folk narratives. They differ from 'history' in having unrealistic and
>>>>>>> scientifically not verified elements. Dhanthar Baid is such a character
>>>>>>> without historical evidence. The 'visionary' (dreamlike and as such
>>>>>>> requiring symbolic interpretation , are part of legends as much as of the
>>>>>>> other genres of folk narratives.
>>>>>>>
>>>>>>> One of the distinctions of modern studies of culture in contrast to
>>>>>>> traditional localized studies of the native cultures by the natives, is
>>>>>>> comparative study.
>>>>>>>
>>>>>>> For such a comparison we may have to look at the motifs of
>>>>>>> cannibalism in cultures outside India. The following links provide some
>>>>>>> such information:
>>>>>>>
>>>>>>> http://listverse.com/2012/12/05/top-10-truly-disturbing-fairy-tales/
>>>>>>>
>>>>>>>
>>>>>>> http://www.cracked.com/article_15962_the-gruesome-origins-5-popular-fairy-tales.html
>>>>>>>
>>>>>>> http://www.cultcase.com/2008/09/five-creepy-cannibalism-themes-in.html
>>>>>>>
>>>>>>>
>>>>>>> Sharing pdf of a dissertation and snapshots of an Encyclopedia
>>>>>>> article.
>>>>>>>
>>>>>>> For a comparative study of historical interpretations of cannibalism
>>>>>>> in reality, the following links may be useful:
>>>>>>>
>>>>>>>
>>>>>>> http://www.smithsonianmag.com/history/the-gruesome-history-of-eating-corpses-as-medicine-82360284/
>>>>>>>
>>>>>>>
>>>>>>> http://www.smithsonianmag.com/history/europes-hypocritical-history-of-cannibalism-42642371/?no-ist
>>>>>>>
>>>>>>> http://www.dailymail.co.uk/sciencetech/article-2141858/Tough-news-swallow-Europeans-saw-wrong-cannibalism-1900s-new-books-claim.html
>>>>>>>
>>>>>>> Comparative studies may help in understanding both commonalities and
>>>>>>> distinct specifics.
>>>>>>>
>>>>>>> To understand each of the compared cultures in their own right,
>>>>>>> other components of each of the cultural complex may help.
>>>>>>>
>>>>>>> -N
>>>>>>>
>>>>>>> On Tue, Apr 26, 2016 at 8:51 AM, rajam <rajam at earthlink.net> wrote:
>>>>>>>
>>>>>>>> ///Rather, the purpose is to inoculate the killer against the
>>>>>>>> spirit of the dead person by creating a link of identity between the two,
>>>>>>>> ///
>>>>>>>>
>>>>>>>> Hmmm … this certainly is a new speculation as far as I am
>>>>>>>> concerned! For me, “inoculation” is something medicinal and physical, not
>>>>>>>> ritual and literary. I’d like to learn more about it. Please
>>>>>>>> educate me.
>>>>>>>>
>>>>>>>>
>>>>>>>> ///the idea being that the dead spirit would not try to harm
>>>>>>>> itself.///
>>>>>>>>
>>>>>>>> This statement is even more confusing. 'Dead spirit harming
>>>>>>>> itself?' What does that mean? You should educate me.
>>>>>>>>
>>>>>>>> ++++++++++
>>>>>>>>
>>>>>>>> There are quite a few references to “cannibalism” in Old Tamil
>>>>>>>> (Sangam literature, Cilappatikaram, Manimekalai), Kalingathupparani, and a
>>>>>>>> later hagiographic Tamil literature (Periyapuranam) perhaps depicting the
>>>>>>>> later-developed kāpālika (https://en.wikipedia.org/wiki/Kapalika)
>>>>>>>> tradition.
>>>>>>>>
>>>>>>>> However, none of the Tamil references point to “acquiring” the
>>>>>>>> other party’s (== the consumed ones’) flesh or life. And, the consumed ones
>>>>>>>> were not always a king’s enemies.
>>>>>>>>
>>>>>>>> I wish scholars would abstain from making sweeping statements about
>>>>>>>> a foreign culture/literature.
>>>>>>>>
>>>>>>>> Thanks and regards,
>>>>>>>> rajam
>>>>>>>>
>>>>>>>>
>>>>>>>> On Apr 25, 2016, at 12:46 PM, George Hart <glhart at berkeley.edu>
>>>>>>>> wrote:
>>>>>>>>
>>>>>>>> This may be true in some instances of cannibalism, but I don’t
>>>>>>>> think it applies when someone eats the flesh of an enemy he has killed.
>>>>>>>> Rather, the purpose is to inoculate the killer against the spirit of the
>>>>>>>> dead person by creating a link of identity between the two, the idea being
>>>>>>>> that the dead spirit would not try to harm itself. Why would you need the
>>>>>>>> strength of someone you are already strong enough to kill? If that were the
>>>>>>>> purpose of consuming your enemy, you might acquire the weakness he has
>>>>>>>> shown by being defeated and lose the strength you already had that allowed
>>>>>>>> you to prevail. In the Sangam poems, we find the ritual of the war
>>>>>>>> sacrifice, in which body parts of dead enemies are ceremonially cooked
>>>>>>>> (boiled), though there is no evidence that the resultant “food” was
>>>>>>>> actually eaten. And in the Kaliṅkattupparaṇi, there are long descriptions
>>>>>>>> of ghosts and macabre deities feasting on the war dead. George
>>>>>>>>
>>>>>>>> On Apr 25, 2016, at 11:54 AM, Nagaraj Paturi <
>>>>>>>> nagarajpaturi at gmail.com> wrote:
>>>>>>>>
>>>>>>>> “The meaning of cannibalism is that , by consuming your enemy , you
>>>>>>>> inherit his powers. In “The Story of the Grandmother” , a folk version of
>>>>>>>> “Little Red Riding Hood” the girl eats his grandmother’s flesh and drinks
>>>>>>>> her blood, which has an ambiguous purpose; she is accused of cannibalism,
>>>>>>>> but a deeper implication is that she acquires the wisdom of the progenitrix
>>>>>>>> which helps her trick the wolf/werewolf. This notion of ingesting the older
>>>>>>>> often took the form of ritual meals. To eat a symbolical figure signified
>>>>>>>> receiving magical power.”
>>>>>>>> ----- Folktales and Fairy Tales: Traditions and Texts from around
>>>>>>>> the World
>>>>>>>>
>>>>>>>> By Donald Haase Ph.D., Anne E. Duggan Ph.D., pp 364-365
>>>>>>>>
>>>>>>>> On Mon, Apr 25, 2016 at 11:51 PM, Nagaraj Paturi <
>>>>>>>> nagarajpaturi at gmail.com> wrote:
>>>>>>>>
>>>>>>>>> Prof. Karp,
>>>>>>>>>
>>>>>>>>> You must be aware of these words from the Bible. “You Must Eat
>>>>>>>>> My Flesh” I found a discussion here:
>>>>>>>>>
>>>>>>>>> http://www.desiringgod.org/articles/what-jesus-meant-when-he-said-you-must-eat-my-flesh
>>>>>>>>>
>>>>>>>>> There are huge number of pages discussing these biblical words.
>>>>>>>>>
>>>>>>>>> What struck me is, Jesus the Guru figure asks to eat his flesh and
>>>>>>>>> drink his blood.
>>>>>>>>>
>>>>>>>>> There seems to be some esoteric or mystic similarity between the
>>>>>>>>> two expressions.
>>>>>>>>>
>>>>>>>>> Regards,
>>>>>>>>>
>>>>>>>>> -N
>>>>>>>>>
>>>>>>>>> On Mon, Apr 25, 2016 at 11:33 PM, Dean Michael Anderson via
>>>>>>>>> INDOLOGY <indology at list.indology.info> wrote:
>>>>>>>>>
>>>>>>>>>> _______________________________________________
>>>>>>>>>> INDOLOGY mailing list
>>>>>>>>>> INDOLOGY at list.indology.info
>>>>>>>>>> indology-owner at list.indology.info (messages to the list's
>>>>>>>>>> managing committee)
>>>>>>>>>> http://listinfo.indology.info (where you can change your list
>>>>>>>>>> options or unsubscribe)
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>> ---------- Forwarded message ----------
>>>>>>>>>> From: Dean Michael Anderson <eastwestcultural at yahoo.com>
>>>>>>>>>> To: Artur Karp <karp at uw.edu.pl>
>>>>>>>>>> Cc: Dipak Bhattacharya <dipak.d2004 at gmail.com>, indology <
>>>>>>>>>> indology at list.indology.info>
>>>>>>>>>> Date: Mon, 25 Apr 2016 18:02:02 +0000 (UTC)
>>>>>>>>>> Subject: Re: [INDOLOGY] Eating flesh of a jogi, a magician, a
>>>>>>>>>> healer
>>>>>>>>>> The principle is basically the same - there is a special power in
>>>>>>>>>> the remains of those considered to be spiritually advanced. Compare
>>>>>>>>>> European saintly relics.
>>>>>>>>>>
>>>>>>>>>> Grisly, indeed.
>>>>>>>>>>
>>>>>>>>>> Dean
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>> ------------------------------
>>>>>>>>>> *From:* Artur Karp <karp at uw.edu.pl>
>>>>>>>>>> *To:* Dean Michael Anderson <eastwestcultural at yahoo.com>
>>>>>>>>>> *Cc:* Dipak Bhattacharya <dipak.d2004 at gmail.com>; indology <
>>>>>>>>>> indology at list.indology.info>
>>>>>>>>>> *Sent:* Monday, April 25, 2016 10:39 PM
>>>>>>>>>> *Subject:* Re: [INDOLOGY] Eating flesh of a jogi, a magician, a
>>>>>>>>>> healer
>>>>>>>>>>
>>>>>>>>>> In Śahr Safidon ki Kahani it is the guru (Dhanthar Baid, Mbh.'s
>>>>>>>>>> Dhanvantari) who orders his disciples to cut and and eat his body - so that
>>>>>>>>>> his healing powers would not be lost.
>>>>>>>>>>
>>>>>>>>>> Best, also -
>>>>>>>>>>
>>>>>>>>>> Artur
>>>>>>>>>>
>>>>>>>>>> 2016-04-25 18:35 GMT+02:00 Dean Michael Anderson <
>>>>>>>>>> eastwestcultural at yahoo.com>:
>>>>>>>>>>
>>>>>>>>>> The place to look would be the texts and tales of "left-handed"
>>>>>>>>>> tantra. I'm not familiar with the older texts but I do know that in places
>>>>>>>>>> with famous burning grounds like Varanasi and Kathmandu the families guard
>>>>>>>>>> the bodies to prevent tantriks from eating the flesh of the deceased. I
>>>>>>>>>> have read about this in modern stories, and talked to people who have seen
>>>>>>>>>> it. It is certainly very much still alive in the minds of modern Indians
>>>>>>>>>> and Nepalis.
>>>>>>>>>>
>>>>>>>>>> Best,
>>>>>>>>>>
>>>>>>>>>> Dean Anderson
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>> On Sun, Apr 24, 2016 at 8:35 PM, Artur Karp <karp at uw.edu.pl>
>>>>>>>>>> wrote:
>>>>>>>>>>
>>>>>>>>>> In "Śahr Safidon ki kahani" (published by Richard Temple, The
>>>>>>>>>> Legends of the Panjab , Vol. I (No XVI,
>>>>>>>>>> ​
>>>>>>>>>> Princess Niwal Daî, As su
>>>>>>>>>> ​n
>>>>>>>>>> g
>>>>>>>>>> ​b
>>>>>>>>>> y t
>>>>>>>>>> ​wo
>>>>>>>>>>  s
>>>>>>>>>> ​c
>>>>>>>>>> a
>>>>>>>>>> ​v
>>>>>>>>>> e
>>>>>>>>>> ​n
>>>>>>>>>> gers
>>>>>>>>>> ​f​
>>>>>>>>>> ro
>>>>>>>>>> m
>>>>>>>>>> Bi
>>>>>>>>>> ​b
>>>>>>>>>> iyâl
>>>>>>>>>> ​V
>>>>>>>>>> illage
>>>>>>>>>> ​n
>>>>>>>>>> ear A
>>>>>>>>>> ​mb
>>>>>>>>>> âlâ),
>>>>>>>>>> ​
>>>>>>>>>> Bombay 1884 [Reprints: 1962, 1977] -
>>>>>>>>>>
>>>>>>>>>> his disciples eat flesh of their Guru, Dhanthar Baid - in order
>>>>>>>>>> to gain his powers  Is this motif found somewhere else in Indian narratives?
>>>>>>>>>>
>>>>>>>>>> Thanks in advance,
>>>>>>>>>>
>>>>>>>>>> Artur Karp
>>>>>>>>>>
>>>>>>>>>> Warsaw
>>>>>>>>>> Poland
>>>>>>>>>>
>>>>>>>>>> _______________________________________________
>>>>>>>>>> INDOLOGY mailing list
>>>>>>>>>> INDOLOGY at list.indology.info
>>>>>>>>>> indology-owner at list.indology.info (messages to the list's
>>>>>>>>>> managing committee)
>>>>>>>>>> http://listinfo.indology.info (where you can change your list
>>>>>>>>>> options or unsubscribe)
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>> _______________________________________________
>>>>>>>>>> INDOLOGY mailing list
>>>>>>>>>> INDOLOGY at list.indology.info
>>>>>>>>>> indology-owner at list.indology.info (messages to the list's
>>>>>>>>>> managing committee)
>>>>>>>>>> http://listinfo.indology.info (where you can change your list
>>>>>>>>>> options or unsubscribe)
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>>
>>>>>>>>>
>>>>>>>>>
>>>>>>>>> --
>>>>>>>>> Nagaraj Paturi
>>>>>>>>>
>>>>>>>>> Hyderabad, Telangana, INDIA.
>>>>>>>>>
>>>>>>>>> Former Senior Professor of Cultural Studies
>>>>>>>>>
>>>>>>>>> FLAME School of Communication and FLAME School of  Liberal
>>>>>>>>> Education,
>>>>>>>>>
>>>>>>>>> (Pune, Maharashtra, INDIA )
>>>>>>>>>
>>>>>>>>>
>>>>>>>>>
>>>>>>>>>
>>>>>>>>
>>>>>>>>
>>>>>>>>
>>>>>>>> --
>>>>>>>> Nagaraj Paturi
>>>>>>>>
>>>>>>>> Hyderabad, Telangana, INDIA.
>>>>>>>>
>>>>>>>> Former Senior Professor of Cultural Studies
>>>>>>>>
>>>>>>>> FLAME School of Communication and FLAME School of  Liberal
>>>>>>>> Education,
>>>>>>>>
>>>>>>>> (Pune, Maharashtra, INDIA )
>>>>>>>>
>>>>>>>>
>>>>>>>>
>>>>>>>> _______________________________________________
>>>>>>>> INDOLOGY mailing list
>>>>>>>> INDOLOGY at list.indology.info
>>>>>>>> indology-owner at list.indology.info (messages to the list's managing
>>>>>>>> committee)
>>>>>>>> http://listinfo.indology.info (where you can change your list
>>>>>>>> options or unsubscribe)
>>>>>>>>
>>>>>>>>
>>>>>>>> _______________________________________________
>>>>>>>> INDOLOGY mailing list
>>>>>>>> INDOLOGY at list.indology.info
>>>>>>>> indology-owner at list.indology.info (messages to the list's managing
>>>>>>>> committee)
>>>>>>>> http://listinfo.indology.info (where you can change your list
>>>>>>>> options or unsubscribe)
>>>>>>>>
>>>>>>>>
>>>>>>>>
>>>>>>>> _______________________________________________
>>>>>>>> INDOLOGY mailing list
>>>>>>>> INDOLOGY at list.indology.info
>>>>>>>> indology-owner at list.indology.info (messages to the list's managing
>>>>>>>> committee)
>>>>>>>> http://listinfo.indology.info (where you can change your list
>>>>>>>> options or unsubscribe)
>>>>>>>>
>>>>>>>
>>>>>>>
>>>>>>>
>>>>>>> --
>>>>>>> Nagaraj Paturi
>>>>>>>
>>>>>>> Hyderabad, Telangana, INDIA.
>>>>>>>
>>>>>>> Former Senior Professor of Cultural Studies
>>>>>>>
>>>>>>> FLAME School of Communication and FLAME School of  Liberal Education,
>>>>>>>
>>>>>>> (Pune, Maharashtra, INDIA )
>>>>>>>
>>>>>>>
>>>>>>>
>>>>>>>
>>>>>>> _______________________________________________
>>>>>>> INDOLOGY mailing list
>>>>>>> INDOLOGY at list.indology.info
>>>>>>> indology-owner at list.indology.info (messages to the list's managing
>>>>>>> committee)
>>>>>>> http://listinfo.indology.info (where you can change your list
>>>>>>> options or unsubscribe)
>>>>>>>
>>>>>>
>>>>>>
>>>>>
>>>>>
>>>>> --
>>>>> Nagaraj Paturi
>>>>>
>>>>> Hyderabad, Telangana, INDIA.
>>>>>
>>>>> Former Senior Professor of Cultural Studies
>>>>>
>>>>> FLAME School of Communication and FLAME School of  Liberal Education,
>>>>>
>>>>> (Pune, Maharashtra, INDIA )
>>>>>
>>>>>
>>>>>
>>>>>
>>>>
>>>>
>>>
>>
>
>
> --
> 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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