From manufrancis at gmail.com  Mon Aug  1 09:59:16 2016
From: manufrancis at gmail.com (Manu Francis)
Date: Mon, 01 Aug 16 11:59:16 +0200
Subject: [INDOLOGY] Help with article
In-Reply-To: <363679393C2EB44480CDA76B2F23C9F7609E841A@P2KITMBX06WC03.unicph.domain>
Message-ID: <CANVHsm43+_+S+B_kX3OKdByawMFsgr4g-vbM9ngysN3xKQcYYg@mail.gmail.com>

It is available on DLI:
http://202.41.82.144/scripts/FullindexDefault.htm?path1=/data6/upload/0124/753&first=1&last=279&barcode=99999990271951
With very best wishes.
--

Emmanuel Francis
Charg? de recherche CNRS, Centre d'?tude de l'Inde et de l'Asie du Sud (UMR
8564, EHESS-CNRS, Paris)
http://ceias.ehess.fr/
http://ceias.ehess.fr/index.php?1725
http://rcsi.hypotheses.org/
Associate member, Centre for the Study of Manuscript Culture (SFB 950,
Universit?t Hamburg)
http://www.manuscript-cultures.uni-hamburg.de/index_e.html
https://cnrs.academia.edu/emmanuelfrancis

2016-07-29 14:12 GMT+02:00 Kenneth Gregory Zysk <zysk at hum.ku.dk>:

> I should appreciate a pdf copy of the following article if it is available:
>
>
>
> ?On the Paleography of the Palmleaf Mss. of the Kuvalayamala? by Dr. A.N.
> Upadhyaye found in
>
> P.M. Joshi, et al., ed. *Satabdakaumdi: Centenary Vol. **Central Museum*
> (Nagpur, India).  Nagpur: Centenary Celebrations Committee, Central Museum,
> 1964.
>
> Best,
>
> Ken
>
>
>
>
>
> Kenneth Zysk, PhD, DPhil
>
> Head of Indology
>
> Department of Cross-Cultural and Regional Studies
>
> University of Copenhagen
>
> Karen Blixens Vej 4, Bygn. 10,
>
> DK-2300 Copenhagen S    Denmark
>
> Ph:  +45 3532 8951                          Email: zysk at hum.ku.dk
>
>
>
>
>
>
>
>
>
> _______________________________________________
> 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)
>


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From dermot at grevatt.force9.co.uk  Mon Aug  1 10:39:05 2016
From: dermot at grevatt.force9.co.uk (dermot at grevatt.force9.co.uk)
Date: Mon, 01 Aug 16 11:39:05 +0100
Subject: [INDOLOGY] Mind and moon
In-Reply-To: <631306080.6077423.1469790441512.JavaMail.yahoo@mail.yahoo.com>
Message-ID: <579F26C9.23815.D3D404@dermot.grevatt.force9.co.uk>

Thank you for your contribution to this question. 

I don't think the connections given in Yaska's Nirukta and elsewhere represent historical 
derivations so much as ways in which words can be given additional meaning by associating 
them with other words. Thus indau ramate or indave dravati tell us something about the 
character of Indra, but not about the historical origin of his name. candra is historically 
connected with candate "shines", but not with  cam "drink".

Rembert Lutjeharms has kindly sent me a pdf of Jan Gonda's article "Mind and moon." In: G. 
Bhattacharya (ed.), Deyadharma studies in memory of D.C. Sircar, Delhi, 1986, pp. 147-160. 
Gonda doesn't offer a definitive solution, but he suggests a connection with the moon as the 
way to the world of the dead, which is interesting.

With best wishes,

Dermot 


On 29 Jul 2016 at 11:07, Nivedita Rout wrote:

I was too late in my response on this interesting theme, so I sent you my understanding out 
my limited knowledge in this regard in offline. Sri Aurobindo's comments on the Veda is one 
of the valuable guides to understand the secret meanings (aadhyaatmika) of the Veda. (Sri 
Aurobindo, The Secret of the Veda).
Let us examine the names of figures by their derivations (I used here Yaska's Nirukta to find 
the connection):
The word Candra derives from the root "cam" to drink (yaska). The other properties of 
Candramaa are Shining (the root "cand" candra.h candate), luminious (caaru dramati, which 
is rooted from the verb "ruc" to shine).
Candrama gives long life (R.V, 10.85.19). Soma is depicted as the mystic-wine of sacrifice 
also as the Divine Felicity. Soma extract in the Camu (the drinking bowl) is visualized as the 
Candramaa in apsu (RV. 8.82.7-8), the waters of heaven which is connected to "dhi" 
(intellect/thought) and both are connected to Indra. This Soma extract kept ready in the bowl 
for Indra, who verily desires it and it is the favorite drink of Indra so he is called as Somapaa.
On the other hand, Indra , is who takes delight in Indu, the luminious one is the God of 
Thought (manasvaan devo, RV.2.12.1). He is called Indra for he runs for the sake of 
Indu/soma (indave dravatiiti), he takes delight in Soma (indau ramate). Indra is identified as 
Indu (RV. 1.29.6) for all the qualities that is attributed to Indu in this hymn is of Indra.
So we have this mystic connection between Indra , Illumined Mind/Thought principle/Divine 
Mind and Soma that is Indu/Candra.
I humbly welcome comment.
Regards,
nibedita

From: "dermot at grevatt.force9.co.uk" <dermot at grevatt.force9.co.uk>
To: indology at list.indology.info
Sent: Wednesday, July 27, 2016 3:17 PM
Subject: [INDOLOGY] Mind and moon

Can anyone explain why the mind is the microcosmic counterpart of the 
moon? The
correspondence appears in Rgveda 10.90.13 and in countless passages of 
the Brahmanas
and Upanisads, but it's not obvious like breath and wind.

Renou ?tudes V?diques vol XVI p. 150 says it's a play on words. I find that 
hard to accept,
because the words (candra-mas and manas) are not very similar (they are in 
Latin, but the
sages didn't have access to an Indo-European comparative dictionary).

Could the connection be through soma (often linked or identified with the 
moon), since the
mind is called a pavitra through which poetic insight (dhI) flows and becomes 
offerings
(Gonda Vision of the Vedic Poets pp. 278-9)?

Or is it that the mind, like the moon, is constant though its content continually 
changes?

--
Dermot Killingley
9, Rectory Drive,
Gosforth,
Newcastle upon Tyne NE3 1XT
Phone (0191) 285 8053


_______________________________________________
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)


-- 
Dermot Killingley
9, Rectory Drive,
Gosforth,
Newcastle upon Tyne NE3 1XT
Phone (0191) 285 8053



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From dermot at grevatt.force9.co.uk  Mon Aug  1 10:39:05 2016
From: dermot at grevatt.force9.co.uk (dermot at grevatt.force9.co.uk)
Date: Mon, 01 Aug 16 11:39:05 +0100
Subject: [INDOLOGY] Mind and moon
In-Reply-To: <CAEd5L8jAFrvYy4XrA+nHaxEnEXHoAy=8-pQoA5Vsaw=P-cMENQ@mail.gmail.com>
Message-ID: <579F26C9.15614.D3D4EE@dermot.grevatt.force9.co.uk>

Dear Seishi,

Thank you for this contribution. I now have the Gonda article, thanks to Rembert Lutjeharms. 
Gonda refers to the Senart and Deussen works, but finds both unsatisfactory, and I agree 
with him. The words just aren't sufficiently similar to justify Senart, and Deussen is too 
fanciful and lacking precise reference to Vedic ideas.

With best wishes,

Dermot


On 31 Jul 2016 at 19:01, Seishi Karashima wrote:

Dear colleagues,

"Jeu de mots sur mans et candrama, radical man et radical ma (sic)"
should be corrected to:
"Jeu de mots sur manas et candrama, radical man et radical ma (sic)"

Seishi Karashima

2016-07-31 18:52 GMT+09:00 Seishi Karashima <skarashima at gmail.com >:
Dear colleagues,
I assume that, when Renou associated etymologically candramas 
with manas, he may have had Senart's explanation in his mind. 
Senart had explained this association as being based on a play 
on the roots ma in candramas "moon" and man in manas: 
?mile Senart, Essai sur la l?gende du Buddha: Son caract?re et ses 
origines, 2e ?d., revue et suivie d'un index, Paris 1882: E. Leroux, p. 94, 
n. 3 "Jeu de mots sur mans et candrama, radical man et radical ma 
(sic)".
Cf. also Paul Deussen, Allgemeine Geschichte der Philosophie: Mit 
besonderer Ber?cksichtigung der Religionen, Leipzig 1920: F.A. 
Brockhaus, (4. Auflage), I, 1, p. 156, "dass endlich sein Manas zum 
Monde wird, hat vielleicht seinen Grund darin, dass die ruhige Klarheit 
des Mondlichts (welches ja auch nach Goethe "die Seele l?st") als 
Symbol des Intellektuellen erschien."
The best article on this topic is probably: Jan Gonda, "Mind and Moon", 
in: Deyadharma, Studies in Memory of Dr. D.C. Sircar, edited by 
Gouriswar Bhattacharya, Delhi: Sri Satguru Publications, distributed by 
Indian Book Center, 1986 (Sri Garib Dass Oriental Series ; no. 33), pp. 
147-160 = Selected Studies, Leiden et al. 1991: Brill, vol. VI, pt. 2, pp. 
423-436.
With best regards,
Seishi Karashima
    2016-07-28 17:35 GMT+09:00 <dermot at grevatt.force9.co.uk>:
    Thanks, Valerie, for the Varahamihira quote. It shows an extension of the 
    microcosm idea to
    the planets, keeping the mind-moon pair (but not the eye-sun one). The 
    mind-moon pair is
    one of the most stable of these pairings, as well as the least explicable.
    
    Verbal similarities can be very profound, especially in the Brahmanas. But in this 
    case I'm not
    sure there is much verbal similarity: in RV 10.90.13 the words are manas and 
    candramas (in
    Brhadaranyaka Up. 3.2.13 it's manas and candra, which is even less similar). It's 
    not a
    similarity of the same order as indra-indha (Satapatha Br 6.1.1.2; Brh Up 4.2.2). 
    That made
    me wonder whether Renou, in invoking word-play as an explanation, was misled 
    by his
    knowledge of the Indo-European cognates of Skt mas and manas.
    
    With best wishes,
    
    Dermot
    
    On 28 Jul 2016 at 7:45, Valerie Roebuck wrote:
    
    I think it's meant to be a bit more profound than a verbal similarity - though of 
    course these
    were widely thought not to be merely coincidental. We find the same 
    correspondence in
    astrological texts, too, e.g. in Varahamihira's Bhajjataka, Chapter 2 v. 1a, where 
    the seven
    planets of the ancient world are placed on the macrocosmic man of Time.
    
    kalatma dina-krn manas tuhinagu satva kujo j?o vaco jivo j?ana-sukhe sita?s ca 
    madano
    dukha dine?satmaja /
    
    
    The Sun ['Day-maker'] is the self (atman) of Time, the Moon ['Cool-rayed'] his 
    mind (manas),
    Mars ['Earth-born'] his courage, Mercury ['Knower'] his speech, Jupiter ['Life'] his 
    knowledge
    and happiness, Venus ['White One'] his desire, and Saturn ['Son of the Lord of 
    Day'] his
    suffering.
    
    The Moon has a very important place in Indian astrology, but here perhaps it is 
    regarded as
    representing a less profound (because more changeable?) level of being than the 
    Sun.
    
    Valerie J Roebuck
    Manchester, UK
    
    On 28 Jul 2016, at 06:32, naresh keerthi <nakeerthi at gmail.com> wrote:
    
    Renou Etudes Vediques vol XVI p. 150 says it's a play on words.
    
    I don't have access to this source, but is it possible that this conjecture is based 
    on the
    similarity of mati = mind [Sanskrit, but also used in Tamil] and mati = moon in 
    Tamil?
    
    
    
    Best,
    Naresh Keerthi
    National Institute of Advanced Studies,
    Bangalore
    
    
    
    
    
    ------------------------------
    
    Message: 2
    Date: Wed, 27 Jul 2016 10:47:45 +0100
    From: dermot at grevatt.force9.co.uk
    To: indology at list.indology.info
    Subject: [INDOLOGY] Mind and moon
    Message-ID: <57988341.1727.8FD05B at dermot.grevatt.force9.co.uk>
    Content-Type: text/plain; charset=ISO-8859-1
    
    Can anyone explain why the mind is the microcosmic counterpart of the moon?
    The
    correspondence appears in Rgveda 10.90.13 and in countless passages of the
    Brahmanas
    and Upanisads, but it's not obvious like breath and wind.
    
    Renou ?tudes V?diques vol XVI p. 150 says it's a play on words. I find that hard
    to accept,
    because the words (candra-mas and manas) are not very similar (they are in
    Latin, but the
    sages didn't have access to an Indo-European comparative dictionary).
    
    Could the connection be through soma (often linked or identified with the moon),
    since the
    mind is called a pavitra through which poetic insight (dhI) flows and becomes
    offerings
    (Gonda Vision of the Vedic Poets pp. 278-9)?
    
    Or is it that the mind, like the moon, is constant though its content continually
    changes?
    
    --
    Dermot Killingley
    9, Rectory Drive,
    Gosforth,
    Newcastle upon Tyne NE3 1XT
    Phone (0191) 285 8053
    
    
    
    
    
    
    
    
    
    _______________________________________________
    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)
    
    
    --
    Dermot Killingley
    9, Rectory Drive,
    Gosforth,
    Newcastle upon Tyne NE3 1XT
    Phone (0191) 285 8053
    
    
    _______________________________________________
    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)



-- 
Dermot Killingley
9, Rectory Drive,
Gosforth,
Newcastle upon Tyne NE3 1XT
Phone (0191) 285 8053






From claudius.teodorescu at gmail.com  Mon Aug  1 16:36:41 2016
From: claudius.teodorescu at gmail.com (Claudius Teodorescu)
Date: Mon, 01 Aug 16 19:36:41 +0300
Subject: [INDOLOGY]  Mind and moon
Message-ID: <CAPTZ0VzYuRbHnbxJp7ruhetLUNFpvVnv7n6CcHp3HY086nkc8A@mail.gmail.com>

I am thinking that maybe the correspondence between mind and moon is not
due to a verbal similarity, but to function similarity, as:

1. the way the mind is apprehending the reality is by reflection;
2. the moon is reflecting the Sun's light.

Claudius


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From aksobhya.buddha at gmail.com  Mon Aug  1 21:10:40 2016
From: aksobhya.buddha at gmail.com (Justin Fifield)
Date: Mon, 01 Aug 16 17:10:40 -0400
Subject: [INDOLOGY] Ms colopon from Nepal, need help
Message-ID: <00c9df69-a057-8a97-4c8a-8192ba12f492@gmail.com>

Dear list,

In manuscript E 1160/3 of the National Archives of Nepal (Nepal German 
Manuscript Project)--also cataloged by the Asha Saphu Kuti as 5229--the 
following colophon is given at the end of the text:

nep?lavar?e ya?a?arakhacare vidy?nandena likhita? hi ?ubha? bh?y?t ||

Does anyone know what "ya?a?arakhacare" designates?

Attached is a photo of the folio (if it goes through).

Thanks for any help.

- Justin Fifield

fifield at fas.harvard.edu

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From adheesh1 at gmail.com  Mon Aug  1 23:35:09 2016
From: adheesh1 at gmail.com (Adheesh Sathaye)
Date: Mon, 01 Aug 16 16:35:09 -0700
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <CALNcvFukM7s=XcZ3OJSHccpJcGOi22kQHf7OvCkfLnAawrSzKg@mail.gmail.com>
Message-ID: <DF2E3A97-E99D-487E-BE89-553EA93440AA@gmail.com>

Dear Artur,

A pun on ?indraj?la? and the Internet, presumably?

Best wishes,
Adheesh


?
Adheesh Sathaye
University of British Columbia



> On Jul 30, 2016, at 01.52, Artur Karp <karp at uw.edu.pl> wrote:
> 
> Dear All, 
> 
> Any idea why would Mr. Rajiv Malhotra call his main opus "Indra's Net"?
> 
> I do not know the book - is there any explanation there for giving it this name?
> 
> Artur Karp
> 
> 






From karp at uw.edu.pl  Tue Aug  2 03:47:39 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Tue, 02 Aug 16 05:47:39 +0200
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <DF2E3A97-E99D-487E-BE89-553EA93440AA@gmail.com>
Message-ID: <CALNcvFv8jgYgM1=TFAXiDe21zxPgg9S2a_RhwDA0-eeh-mebGw@mail.gmail.com>

"Indra's Net" (?????????) is a general name for a class of texts on magic,
defensive and aggresssive. The texts contain a list of six techniques by
using which people can be influenced and, ultimately, manipulated

See, please,

http://list.indology.info/pipermail/indology_list.indology.info/2000-August/022582.html

>From the letter:

> Sign systems of this kind used to be used in attempts to manipulate and
transform reality. Also - *to read intentions of other manipulators and
neutralize in advance their harmful effects. *>

I sort of believe, that Mr. Malhotra's choice of the title was not
without reason.

It would be worthwhile to check how Mr. M. builds his argumentation.

Best,

Artur




2016-08-02 1:35 GMT+02:00 Adheesh Sathaye <adheesh1 at gmail.com>:

> Dear Artur,
>
> A pun on ?indraj?la? and the Internet, presumably?
>
> Best wishes,
> Adheesh
>
>
> ?
> Adheesh Sathaye
> University of British Columbia
>
>
>
> > On Jul 30, 2016, at 01.52, Artur Karp <karp at uw.edu.pl> wrote:
> >
> > Dear All,
> >
> > Any idea why would Mr. Rajiv Malhotra call his main opus "Indra's Net"?
> >
> > I do not know the book - is there any explanation there for giving it
> this name?
> >
> > Artur Karp
> >
> >
>
>
> _______________________________________________
> 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)
>


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From eastwestcultural at yahoo.com  Tue Aug  2 05:06:51 2016
From: eastwestcultural at yahoo.com (Dean Michael Anderson)
Date: Tue, 02 Aug 16 05:06:51 +0000
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <DF2E3A97-E99D-487E-BE89-553EA93440AA@gmail.com>
Message-ID: <1857718413.10103118.1470114411121.JavaMail.yahoo@mail.yahoo.com>

Here is how Malhotra defines it in his book?Being Different?on page 114: "The conceptual matrix of integral unity is illustrated in the metaphor of Indra's Net, which is common to many dharmic traditions. ... The original idea of Indra's Net is found in the Atharva Veda .... Later, Buddhist texts use the metaphor...."
Integral unity seems to be one of his main points about Indian culture which he contrasts with what he calls the synthetic unity of the West.

Best,

Dean

      From: Adheesh Sathaye <adheesh1 at gmail.com>
 To: 
Cc: Indology <indology at list.indology.info>
 Sent: Tuesday, August 2, 2016 5:05 AM
 Subject: Re: [INDOLOGY] reviews of Malhotra's books
   
Dear Artur,

A pun on ?indraj?la? and the Internet, presumably?

Best wishes,
Adheesh


?
Adheesh Sathaye
University of British Columbia



> On Jul 30, 2016, at 01.52, Artur Karp <karp at uw.edu.pl> wrote:
> 
> Dear All, 
> 
> Any idea why would Mr. Rajiv Malhotra call his main opus "Indra's Net"?
> 
> I do not know the book - is there any explanation there for giving it this name?
> 
> Artur Karp
> 
> 


_______________________________________________
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)

  


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From mkapstei at uchicago.edu  Tue Aug  2 08:14:46 2016
From: mkapstei at uchicago.edu (Matthew Kapstein)
Date: Tue, 02 Aug 16 08:14:46 +0000
Subject: [INDOLOGY] Mind and moon
In-Reply-To: <CAPTZ0VzYuRbHnbxJp7ruhetLUNFpvVnv7n6CcHp3HY086nkc8A@mail.gmail.com>
Message-ID: <82C3E42590D939418C74DD76B97DDED047BB6D1E@xm-mbx-06-prod>

So far as I am aware, the moon was considered in early India, as in many other civilizations,
to be a bright body, not a source of reflected light. So it is unlikely that reflection plays
any role in the mind-moon analogy.

I would suggest, however, that serious thought be given to the phenomena of waxing and waning.
Indeed, the increase of wisdom (praj??) is not infrequently compared in Buddhist texts to the
waxing moon.

Unlike the sun, which blazes quite constantly, the mind strengthens or weakens, both periodically
and in the course of life -- if there is metaphor that links mind and moon, I suspect that it is
to be found here.

Matthew Kapstein
Directeur d'?tudes,
Ecole Pratique des Hautes Etudes

Numata Visiting Professor of Buddhist Studies,
The University of Chicago
________________________________



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From karp at uw.edu.pl  Tue Aug  2 10:41:25 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Tue, 02 Aug 16 12:41:25 +0200
Subject: [INDOLOGY] Mind and moon
In-Reply-To: <82C3E42590D939418C74DD76B97DDED047BB6D1E@xm-mbx-06-prod>
Message-ID: <CALNcvFvwdGgfXjc2vDdqGGuA1CeKGAMjsk_W8eZZL+gf8LiJEA@mail.gmail.com>

> in *early* India

Indeterminate era.

Aryabhata (476-550) ?


Artur Karp (ret.)
Chair of South Asian Studies
University of Warsaw
Poland


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From alessandro.battistini at uniroma1.it  Tue Aug  2 12:27:58 2016
From: alessandro.battistini at uniroma1.it (Alessandro Battistini)
Date: Tue, 02 Aug 16 14:27:58 +0200
Subject: [INDOLOGY] Ms colopon from Nepal, need help
In-Reply-To: <00c9df69-a057-8a97-4c8a-8192ba12f492@gmail.com>
Message-ID: <CA+vafgS7bBUBn2fcNBYT7upygXdBPcCNU8SLy590m4P=f+tPyA@mail.gmail.com>

Dear Justin,

the compound denotes the year of composition of your ms, expressed with the
*bh?tasa?khy?* notation (the digits are represented by items usually
associated with those numbers, see e.g. Salomon's *Indian Epigraphy* p.
173). The numbers should be read leftward (*a?k?n?? v?mato gati?*) and in
this way you will have: *khacara* (the nine planets=9), *?ara* (K?ma's five
arrows=5). As for *ya?a*, I cannot give an answer, as I can't find a
meaning for it, but for sure someone of this list can do better. Are you
sure of the reading? I cannot visualise the scan! Leaving the last digit
aside, the date expressed is therefore Nepalese Year 95x. Since the Nepali
age starts in AD 879, your copy must belong to something between 1829 and
1839 AD: does it fit? You can find more details in Kielhorn's "The Epoch of
the Newar Era", *Indian Antiquary* 17. For lists of *bh?tasa?khy?s*, you
can refer to B?hler's *Indian Paleography* pp. 84-86 or Kale's *History of
Dharma??stra* vol. 5.1 pp. 701-703. I hope this helped.
Best
Alessandro

Alessandro Battistini
PhD
Sapienza Universit? di Roma

2016-08-01 23:10 GMT+02:00 Justin Fifield <aksobhya.buddha at gmail.com>:

> Dear list,
>
> In manuscript E 1160/3 of the National Archives of Nepal (Nepal German
> Manuscript Project)--also cataloged by the Asha Saphu Kuti as 5229--the
> following colophon is given at the end of the text:
>
> nep?lavar?e ya?a?arakhacare vidy?nandena likhita? hi ?ubha? bh?y?t ||
>
> Does anyone know what "ya?a?arakhacare" designates?
>
> Attached is a photo of the folio (if it goes through).
>
> Thanks for any help.
>
> - Justin Fifield
>
> fifield at fas.harvard.edu
>
>
> _______________________________________________
> 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)
>


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From arlogriffiths at hotmail.com  Tue Aug  2 13:16:21 2016
From: arlogriffiths at hotmail.com (Arlo Griffiths)
Date: Tue, 02 Aug 16 13:16:21 +0000
Subject: [INDOLOGY] jar with writing
In-Reply-To: <A8FA0CDF-6A6C-46D1-8684-6E0576BF316F@efeo.net>
Message-ID: <HE1PR0801MB1772BBC32FEFBAC8146A94F9A5050@HE1PR0801MB1772.eurprd08.prod.outlook.com>


Dear colleagues,


I have received the message below from a Vietnamese archaeologist, with two photos attached. I hope they come through. Is anyone able to make any proposal for what script this  could be? (If it is script in the first place.)


Best wishes,

Arlo Griffiths



De: Dung Lam My <bebimkch at gmail.com<mailto:bebimkch at gmail.com>>
Objet: Ask fo Help
Date: 30 juillet 2016 17:21:45 UTC+2
?: Arlo Griffiths <arlo.griffiths at efeo.net<mailto:arlo.griffiths at efeo.net>>

Dear Arlo,

One antique collector from Hochiminh City want to donate to the Museum of Anthropology the jas which was considered as the Tang ceramic and was found somewhere in Central Vietnam Sea.
On the shoulder of this jar there are some signs, like some writing, some people think the signs look like Sanskrit writing.
Could you have a look at these signs, what do you think about this jar.

Many thanks and sorry for bothering.

Lam Thi My Dzung
[cid:E2010AAD-6BEE-4D32-9AFE-5A9941174BF9 at home][cid:DD92EDBA-3F1C-43C4-846F-C5383D205823 at home]



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From manufrancis at gmail.com  Tue Aug  2 13:25:49 2016
From: manufrancis at gmail.com (Manu Francis)
Date: Tue, 02 Aug 16 15:25:49 +0200
Subject: [INDOLOGY] Fwd:  Ms colopon from Nepal, need help
In-Reply-To: <CANVHsm5MJ+gvT2VFaFpfGnDjvSW0AYHgrEiUjxwt4Pm_7rfFAw@mail.gmail.com>
Message-ID: <CANVHsm6nKE8uSYQ=djCj=nT-yNdiJQ4WO7b-GH78bKvA7D7g4Q@mail.gmail.com>

Oops! I forgot to "reply all" the message forwarded below and see now that
Alessandro Battistini has a good proposition for solving the question of
-khacare (which I took for two words).
So the date would be 2 (ayana) 5 (?ara) 9 (khacara), i.e 952 Nepalese era =
1831/32 CE.

---------- Forwarded message ----------
From: Manu Francis <manufrancis at gmail.com>
Date: 2016-08-02 9:53 GMT+02:00
Subject: Re: [INDOLOGY] Ms colopon from Nepal, need help
To: fifield at fas.harvard.edu

Dear Justin,

(a)ya?a?arakhacare is a chronogram or bh?tasamkhy?, that is the date in the
Nepalese era is expressed here by words.

See Richard Salomon, 1998, Indian Epigraphy, p. 173:
"The date of an era may be given in numerical figures, words, or both. In
verse
inscriptions, especially from later centuries, it was a common practice to
give the
date in the form of a chronogram (bh?tasamkhy?), with the digits expressed
by words
for items associated with particular numbers. The suggested numbers are to
be read
in reverse order (according to the principle a?k?n?? v?mato gati?,
"numerals run
leftward") with an understood place value notation; that is to say, the
first word in
the chronogram gives the units digit, the second the tens, and so forth."
But see note 31 in R. Salomon: "Occasionally, however, chronograms are
intended to be read in normal order".
R. Salomon provides references where you can find lists of words used with
numerical significance.

In the present case, I suggest ya?a-?ara-kha-care means 2-5-0-?, i.e. ?052.
ya?a = ayana in sandhi = 2, because the sun has two courses in a year (one
towards north, the other towards south).
?ara = 5, because K?ma has five arrows.
kha = 0, because the word means vacuity.
As for cara, I do not know. But the nepalese era starting in 879 CE, if I
am not wrong, we can surmise that it stands for 1 or 0.

So 0052 of the Nepalese era = 931/32 CE. (I would exclude cara as 0,
because if the date is 52, I would expect just ya?a?are.)
Or 1052 of the Nepalese era = 1931/32 CE.

Now you can check these possible dates against the palaeography of the MS.
And you can check the lists referred to by R. Salomon, looking for cara.
And colleagues may have met cara in other chronograms and might provide
confirmation of the corresponding figure?

With very best wishes.

--



Emmanuel Francis
Charg? de recherche CNRS, Centre d'?tude de l'Inde et de l'Asie du Sud (UMR
8564, EHESS-CNRS, Paris)
http://ceias.ehess.fr/
http://ceias.ehess.fr/index.php?1725
http://rcsi.hypotheses.org/
Associate member, Centre for the Study of Manuscript Culture (SFB 950,
Universit?t Hamburg)
http://www.manuscript-cultures.uni-hamburg.de/index_e.html
https://cnrs.academia.edu/emmanuelfrancis

2016-08-01 23:10 GMT+02:00 Justin Fifield <aksobhya.buddha at gmail.com>:

> Dear list,
>
> In manuscript E 1160/3 of the National Archives of Nepal (Nepal German
> Manuscript Project)--also cataloged by the Asha Saphu Kuti as 5229--the
> following colophon is given at the end of the text:
>
> nep?lavar?e ya?a?arakhacare vidy?nandena likhita? hi ?ubha? bh?y?t ||
>
> Does anyone know what "ya?a?arakhacare" designates?
>
> Attached is a photo of the folio (if it goes through).
>
> Thanks for any help.
>
> - Justin Fifield
>
> fifield at fas.harvard.edu
>
>
> _______________________________________________
> 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)
>


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From aksobhya.buddha at gmail.com  Tue Aug  2 17:17:24 2016
From: aksobhya.buddha at gmail.com (Justin Fifield)
Date: Tue, 02 Aug 16 13:17:24 -0400
Subject: [INDOLOGY] Ms colopon from Nepal, need help
In-Reply-To: <00c9df69-a057-8a97-4c8a-8192ba12f492@gmail.com>
Message-ID: <18c97598-92cb-6736-4d93-cd86ae2d56ff@gmail.com>

Dear list,

Many thanks to Michael Witzel, Alessandro Battistini, Manu Francis, 
Balogh D?niel, and Jean Michel Delire for their speedy and informed 
replies to my query.

As I suspected, the phrase is a string of numbers (bh?tasa?khy?).

One can find more details in Salomon, 1998, Indian Epigraphy (p173) and 
Kielhorn, "The Epoch of the Newar Era", /Indian Antiquary/ 17.  For the 
specific words used in bh?tasa?khy?-s, see B?hler's Indian Paleography 
(pp.84-86) or Kale's History of Dharma??stra vol. 5.1 (pp. 701-703).  
See also a blog by P?ter Sz?nt? 
(http://tibetica.blogspot.hu/2008/02/bhtasakhy.html).

There were a few different suggestions on how to resolve the reading and 
the digits, but 952 is the consensus vote:

khacara = nine planets = 9
?ara = k?ma's five arrows = 5
ya?a = ??

khacara = 9
?ara = 5
ya?a = yama = 2
Therefore -- 952 NS = 1831-2

khacara = 9
?ara = 5
ya?a = ayana = 2 (sun has two courses)
Therefore -- 952 NS

cara = 1 (an educated guess)
kha = 0
?ara = 5
ya?a = ayana = 2
Therefore -- 1052 NS = 1931-2

I have not seen this manuscript in person.  The contents are a portion 
of the Mah?vastu, Senart 2.397.8-3.90.10.  I have no expertise in 
Nepalese manuscripts and am a novice Newari script reader, but I would 
lean towards the earlier date of 952.  That one seems more likely purely 
from a philological standpoint.  And even if the ya?a digit ends up 
changing, it would not change the date very much as the last digit.  If 
anyone has any thoughts on the reading or handwriting, please do let us 
know.

Thank you for your help.

Sincerely,
Justin Fifield

fifield at fas.harvard.edu

On 8/1/2016 5:10 PM, Justin Fifield wrote:
> Dear list,
>
> In manuscript E 1160/3 of the National Archives of Nepal (Nepal German 
> Manuscript Project)--also cataloged by the Asha Saphu Kuti as 
> 5229--the following colophon is given at the end of the text:
>
> nep?lavar?e ya?a?arakhacare vidy?nandena likhita? hi ?ubha? bh?y?t ||
>
> Does anyone know what "ya?a?arakhacare" designates?
>
> Attached is a photo of the folio (if it goes through).
>
> Thanks for any help.
>
> - Justin Fifield
>
> fifield at fas.harvard.edu
>



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From mrinalkaul81 at gmail.com  Wed Aug  3 04:59:18 2016
From: mrinalkaul81 at gmail.com (Mrinal Kaul)
Date: Wed, 03 Aug 16 10:29:18 +0530
Subject: [INDOLOGY] Invitation to the Inaugural Lecture by Prof Deepak Sarma
Message-ID: <CAJz4T_4qZPSninfTZN0d8s79Xb8d=VqacGxVrvZoBr2kdUO4-Q@mail.gmail.com>

[image: Inline images 1]

------
Mrinal Kaul
Centre for Religious Studies (CRS)
Manipal Centre for Philosophy and Humanities (MCPH)
Manipal University
Dr TMA Pai Planetarium Complex
Alevoor Road, Manipal 576 104
Karnataka, INDIA
Tel +91-820-29-23567 (O)
Tel +91-820-2574838 (R)
https://manipal.academia.edu/MrinalKaul
http://mcphcommunity.org
email: mrinal.kaul at manipal.edu


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From vbd203 at googlemail.com  Wed Aug  3 15:01:43 2016
From: vbd203 at googlemail.com (victor davella)
Date: Wed, 03 Aug 16 17:01:43 +0200
Subject: =?utf-8?Q?Prau=E1=B8=8Dhamanoram=C4=81?=
Message-ID: <CAETY2G0wCWcSUh2vsP8hB=P4hFviLBHw2wmv78uG6yqVjatyUA@mail.gmail.com>

Dear All,

Does anyone happen to have a PDF of Bha??ojid?k?ita's Prau?hamanoram?? I
already have the sections available from the usual internet sources, but
this concludes, I believe, at the end of the avyaya?bh?va prakara?a.

Many Thanks,

Victor D'Avella


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From mmdesh at umich.edu  Wed Aug  3 16:36:40 2016
From: mmdesh at umich.edu (Madhav Deshpande)
Date: Wed, 03 Aug 16 09:36:40 -0700
Subject: =?utf-8?Q?[INDOLOGY]_Fwd:__Prau=E1=B8=8Dhamanoram=C4=81?=
In-Reply-To: <CAB3-dzcd0Ubv8vi7CQX1fv7fb9BqJEddUAVeAc1PSE9s0M6aJg@mail.gmail.com>
Message-ID: <CAB3-dze+mZY4M3SG36damFbjKgRgXzKKnFba7cdUk0n_9fjJxQ@mail.gmail.com>

If anyone is interested in the Uttar?rdha of Prau?hamanorama, and a
complete PM with ?abdaratna in Pothi Print edition,  you can download these
from the following WeTransfer link:

https://we.tl/1GAEm8MWDV

The link will be alive till August 10 only.

Madhav Deshpande
---------- Forwarded message ----------
From: Madhav Deshpande <mmdesh at umich.edu>
Date: Wed, Aug 3, 2016 at 9:28 AM
Subject: Re: [INDOLOGY] Prau?hamanoram?
To: victor davella <vbd203 at googlemail.com>


Hello Victor,

     I am sending you two pdfs, one of the Uttar?rdha volume of PM, and the
other a complete PM in Pothi print edition.  I will send these pdfs using
We-Transfer.  You should get a notification from them for a download link.
Let me know when you are able to download.

Madhav Deshpande

On Wed, Aug 3, 2016 at 9:04 AM, victor davella 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: victor davella <vbd203 at googlemail.com>
> To: "indology at list.indology.info" <indology at list.indology.info>
> Cc:
> Date: Wed, 3 Aug 2016 17:01:43 +0200
> Subject: Prau?hamanoram?
> Dear All,
>
> Does anyone happen to have a PDF of Bha??ojid?k?ita's Prau?hamanoram?? I
> already have the sections available from the usual internet sources, but
> this concludes, I believe, at the end of the avyaya?bh?va prakara?a.
>
> Many Thanks,
>
> Victor D'Avella
>
>


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From wujastyk at gmail.com  Wed Aug  3 20:00:31 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Wed, 03 Aug 16 22:00:31 +0200
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <mailman.3236.1470114454.28289.indology_list.indology.info@list.indology.info>
Message-ID: <CAKdt-CcRDvR_91_oz3vq_NSpDQj5MofdhQ91tFv_uU0DcZqtvw@mail.gmail.com>

On 2 August 2016 at 07:08, Dean Michael Anderson via INDOLOGY <
indology at list.indology.info> wrote:

> ---------- Forwarded message ----------
> From: Dean Michael Anderson <eastwestcultural at yahoo.com>
> To: Indology List <indology at list.indology.info>
> Date: Tue, 2 Aug 2016 05:06:51 +0000 (UTC)
>
>
"The conceptual matrix of integral unity is illustrated in the metaphor
> ?[...]"
>

?Isn't that a quote from Alan Sokal, "Transgressing the Boundaries"??


?:-)?


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From nagarajpaturi at gmail.com  Thu Aug  4 06:18:36 2016
From: nagarajpaturi at gmail.com (Nagaraj Paturi)
Date: Thu, 04 Aug 16 11:48:36 +0530
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <CAKdt-CcRDvR_91_oz3vq_NSpDQj5MofdhQ91tFv_uU0DcZqtvw@mail.gmail.com>
Message-ID: <CAJGj9eawe+43Y9GOPi0Lq4sXstGgn5MsVhCVeYqzNiutrd4dpQ@mail.gmail.com>

https://www.harpercollins.com/9789351362449/indras-net has the following:

About the Book
Originating in the Atharva Veda, the concept of Indra's Net is a powerful
metaphor for interconnectedness. It was transmitted via Buddhism's
Avatamsaka Sutra into Western thought, where it now resides at the heart of
post-modern discourse. According to this metaphor, nothing ultimately
exists separately by itself and all boundaries can be deconstructed. This
book invokes Indra's Net to articulate the open architecture, unity and
continuity of Hinduism. Seen from this perspective, Hinduism defies
pigeonholing into the traditional, modern and post-modern categories by
which the West defines itself; rather, it becomes evident that Hinduism has
always spanned all three categories simultaneously and without
contradiction. It is fashionable among intellectuals to assert that dharma
traditions lacked any semblance of unity before the British period, and
that the contours of contemporary Hinduism were bequeathed to us by our
colonial masters. Such arguments routinely target Swami Vivekananda, a key
interlocutor who shattered many deeply rooted prejudices against Indian
civilization. They accuse him of having camouflaged various alleged
'contradictions' within traditional Hinduism, and charge him with having
appropriated the principles of Western religion to 'manufacture' a coherent
and unified worldview and set of practices known today as Hinduism. Indra's
Net: Defending Hinduism's Philosophical Unity provides a foundation for
theories that slander contemporary Hinduism as illegitimate, ascribing
sinister motives to its existence, and characterizing its fabric as
oppressive. Rajiv Malhotra offers a detailed, systematic rejoinder to such
views, and articulates the multidimensional, holographic understanding of
reality that grounds Hindu dharma. He also argues that Vivekananda's
creative interpretations of Hindu dharma informed and influenced many
Western intellectual movements of the post-modern era. Indeed, as he cites
with many insightful examples, appropriations from Hinduism have provided a
foundation for cutting-edge discoveries in several fields, including
cognitive science and neuroscience.

On Thu, Aug 4, 2016 at 1:30 AM, Dominik Wujastyk <wujastyk at gmail.com> wrote:

> On 2 August 2016 at 07:08, Dean Michael Anderson via INDOLOGY <
> indology at list.indology.info> wrote:
>
>> ---------- Forwarded message ----------
>> From: Dean Michael Anderson <eastwestcultural at yahoo.com>
>> To: Indology List <indology at list.indology.info>
>> Date: Tue, 2 Aug 2016 05:06:51 +0000 (UTC)
>>
>>
> "The conceptual matrix of integral unity is illustrated in the metaphor
>> ?[...]"
>>
>
> ?Isn't that a quote from Alan Sokal, "Transgressing the Boundaries"??
>
>
> ?:-)?
>
>
> _______________________________________________
> 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 )


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From nagarajpaturi at gmail.com  Thu Aug  4 06:30:06 2016
From: nagarajpaturi at gmail.com (Nagaraj Paturi)
Date: Thu, 04 Aug 16 12:00:06 +0530
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <CAJGj9eawe+43Y9GOPi0Lq4sXstGgn5MsVhCVeYqzNiutrd4dpQ@mail.gmail.com>
Message-ID: <CAJGj9ebeyDHtFyyYYcfaTMe4M-C78KbRA_fYUtGsrHvuXixezA@mail.gmail.com>

TBFS reviews:


http://www.sandeepweb.com/the-bhagavad-gita-before-the-battle/
http://swarajyamag.com/culture/the-peculiarity-of-the-pollock-challenge


On Thu, Aug 4, 2016 at 11:48 AM, Nagaraj Paturi <nagarajpaturi at gmail.com>
wrote:

> https://www.harpercollins.com/9789351362449/indras-net has the following:
>
> About the Book
> Originating in the Atharva Veda, the concept of Indra's Net is a powerful
> metaphor for interconnectedness. It was transmitted via Buddhism's
> Avatamsaka Sutra into Western thought, where it now resides at the heart of
> post-modern discourse. According to this metaphor, nothing ultimately
> exists separately by itself and all boundaries can be deconstructed. This
> book invokes Indra's Net to articulate the open architecture, unity and
> continuity of Hinduism. Seen from this perspective, Hinduism defies
> pigeonholing into the traditional, modern and post-modern categories by
> which the West defines itself; rather, it becomes evident that Hinduism has
> always spanned all three categories simultaneously and without
> contradiction. It is fashionable among intellectuals to assert that dharma
> traditions lacked any semblance of unity before the British period, and
> that the contours of contemporary Hinduism were bequeathed to us by our
> colonial masters. Such arguments routinely target Swami Vivekananda, a key
> interlocutor who shattered many deeply rooted prejudices against Indian
> civilization. They accuse him of having camouflaged various alleged
> 'contradictions' within traditional Hinduism, and charge him with having
> appropriated the principles of Western religion to 'manufacture' a coherent
> and unified worldview and set of practices known today as Hinduism. Indra's
> Net: Defending Hinduism's Philosophical Unity provides a foundation for
> theories that slander contemporary Hinduism as illegitimate, ascribing
> sinister motives to its existence, and characterizing its fabric as
> oppressive. Rajiv Malhotra offers a detailed, systematic rejoinder to such
> views, and articulates the multidimensional, holographic understanding of
> reality that grounds Hindu dharma. He also argues that Vivekananda's
> creative interpretations of Hindu dharma informed and influenced many
> Western intellectual movements of the post-modern era. Indeed, as he cites
> with many insightful examples, appropriations from Hinduism have provided a
> foundation for cutting-edge discoveries in several fields, including
> cognitive science and neuroscience.
>
> On Thu, Aug 4, 2016 at 1:30 AM, Dominik Wujastyk <wujastyk at gmail.com>
> wrote:
>
>> On 2 August 2016 at 07:08, Dean Michael Anderson via INDOLOGY <
>> indology at list.indology.info> wrote:
>>
>>> ---------- Forwarded message ----------
>>> From: Dean Michael Anderson <eastwestcultural at yahoo.com>
>>> To: Indology List <indology at list.indology.info>
>>> Date: Tue, 2 Aug 2016 05:06:51 +0000 (UTC)
>>>
>>>
>> "The conceptual matrix of integral unity is illustrated in the metaphor
>>> ?[...]"
>>>
>>
>> ?Isn't that a quote from Alan Sokal, "Transgressing the Boundaries"??
>>
>>
>> ?:-)?
>>
>>
>> _______________________________________________
>> 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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From caf57 at cam.ac.uk  Thu Aug  4 10:09:46 2016
From: caf57 at cam.ac.uk (C.A. Formigatti)
Date: Thu, 04 Aug 16 11:09:46 +0100
Subject: [INDOLOGY] Ms colopon from Nepal, need help (Justin Fifield)
In-Reply-To: <mailman.54.1470240013.9731.indology_list.indology.info@list.indology.info>
Message-ID: <64be995d14810a62ba03cb0d6a8bf048@cam.ac.uk>

Dear Justin,

Maybe it's not interesting for you anymore, but I believe that the only 
correct interpretation is the following:

khacara = 9
?ara = 5
ya?a = ayana = 2 (sun has two courses)
Therefore -- 952 NS

The reason is simple. Scribes of Nepalese manuscripts very often do not 
distinguish between the nasals na and ?a, so you can easily disregard 
this as a minor error due to the mother tongue of the scribe (it is an 
aural error, so to say). On the other hand, it is unlikely for a scribe 
well versed in any form of Nep?l?k?ar? to exchange a ma for a ?a from 
the visual point of view. (I would avoid to use Newari, as it is the 
name of the language, but I know this is our choice for the Cambridge 
Digital Catalogue and not all colleagues agree with us.) Moreover, the 
use of avagraha is sparse in Nepalese manuscripts, and you should read 
the passage as though it would be nep?lavar?e 'yana?arakhacare, i.e. 
ayana?.

Finally, I do not think that it is possible to date manuscripts 
paleographically down to the decade, without having seen a very large 
number of manuscripts and after having been able to identify a 
scriptorium (something which takes a lot of time and effort). Many other 
features besides the script should be taken into account. From what I 
can see in the image of the one folio, all codicological and 
paleographical features of the manuscript point toward the 19th century, 
therefore you should not doubt about the veracity of the date provided 
in the colophon (I mean that you can rule out the possibility that the 
scribe wrote the manuscript at a later date, say at the beginning of the 
20th century, copying the colophon with the old date from the 
antigraph).

I have seen several Nepalese manuscripts written in the second half of 
the 19th century, many of which were prepared by the same scribes on 
behalf of Daniel Wright precisely to be sent to Cambridge (one example 
is this one: 
http://sanskrit.lib.cam.ac.uk/the-very-first-leaves-in-the-collections). 
Similarly, there are numerous "colonial" manuscripts scattered all 
across European collections that were written in the 1870s and following 
years in V?r??as?, all by the same scribe (or scribes) on behalf of R. 
T. H. Griffith again for the purpose of sending them to European 
libraries and scholars (for instance, this one: 
http://cudl.lib.cam.ac.uk/view/MS-ADD-00876/1). This examples are meant 
to stress again that it is difficult to date a manuscript 
paleographically without taking other aspects into account.

I hope this is useful to you!

Best wishes,

Camillo Formigatti





From davidpaolo.pierdominicileao at uniroma1.it  Thu Aug  4 14:31:47 2016
From: davidpaolo.pierdominicileao at uniroma1.it (David Pierdominici)
Date: Thu, 04 Aug 16 16:31:47 +0200
Subject: [INDOLOGY] PDF scan copy
Message-ID: <49B5C27E-26A4-4229-B952-CF644A745372@uniroma1.it>

Dear colleagues,

I am looking for a PDF copy of ?Appendix A. Sanskrit Prosody? from Apte?s Sanskrit Dictionary. Does anyone have it?
Thanks in advance.
Best regards,

David Pierdominici
PhD candidate
Sapienza Universit? di Roma







From disimone at alumni.stanford.edu  Thu Aug  4 14:52:53 2016
From: disimone at alumni.stanford.edu (Charles DiSimone)
Date: Thu, 04 Aug 16 16:52:53 +0200
Subject: [INDOLOGY] PDF scan copy
In-Reply-To: <49B5C27E-26A4-4229-B952-CF644A745372@uniroma1.it>
Message-ID: <CADKD_zinV_oMmw4+gAQpaadgSzzpROeAjxTzU50ZeuCjMS8wBA@mail.gmail.com>

Dear David,

I had thought I had a san of this but I can't find it on my hard drive
anywhere. In any case, you can download the whole dictionary including the
very useful appendix here:
https://archive.org/details/practicalsanskri00apteuoft

Best wishes,
Charles

On Thu, Aug 4, 2016 at 4:31 PM, David Pierdominici <
davidpaolo.pierdominicileao at uniroma1.it> wrote:

> Dear colleagues,
>
> I am looking for a PDF copy of ?Appendix A. Sanskrit Prosody? from Apte?s
> Sanskrit Dictionary. Does anyone have it?
> Thanks in advance.
> Best regards,
>
> David Pierdominici
> PhD candidate
> Sapienza Universit? di Roma
>
>
>
> _______________________________________________
> 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)




-- 
Charles DiSimone
Promotionsprogramm Buddhismus-Studien
Institut f?r Indologie und Tibetologie
Ludwig-Maximilians-Universit?t M?nchen


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From danbalogh at gmail.com  Thu Aug  4 15:08:18 2016
From: danbalogh at gmail.com (=?utf-8?Q?Balogh_D=C3=A1niel?=)
Date: Thu, 04 Aug 16 17:08:18 +0200
Subject: [INDOLOGY] PDF scan copy
In-Reply-To: <49B5C27E-26A4-4229-B952-CF644A745372@uniroma1.it>
Message-ID: <29718b9f-6d68-5009-ddee-57d8fa474a62@gmail.com>

Dear David and anyone else interested,

if you'd rather have just the metrical appendix without all the bulky 
dictionary, I've got a separate pdf. You can download it from this link,

https://drive.google.com/open?id=0BwwBjUPv0WZNcmc5V3NKdjVFaEk

All the best,

Daniel


On 04/08/2016 16:31, David Pierdominici wrote:
> Dear colleagues,
>
> I am looking for a PDF copy of ?Appendix A. Sanskrit Prosody? from Apte?s Sanskrit Dictionary. Does anyone have it?
> Thanks in advance.
> Best regards,
>
> David Pierdominici
> PhD candidate
> Sapienza Universit? di Roma
>
>
>
> _______________________________________________
> 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)






From disimone at alumni.stanford.edu  Thu Aug  4 15:36:36 2016
From: disimone at alumni.stanford.edu (Charles DiSimone)
Date: Thu, 04 Aug 16 17:36:36 +0200
Subject: [INDOLOGY] PDF scan copy
In-Reply-To: <29718b9f-6d68-5009-ddee-57d8fa474a62@gmail.com>
Message-ID: <CADKD_zjqEX3Ndb5Guh=Pvv9W+Njgp9_Ruf5JZmd+X1JqzsdEFA@mail.gmail.com>

Thanks for this, D?niel, saves me from finding my missing scan!

Best wishes,
Charles

On Thu, Aug 4, 2016 at 5:08 PM, Balogh D?niel <danbalogh at gmail.com> wrote:

> Dear David and anyone else interested,
>
> if you'd rather have just the metrical appendix without all the bulky
> dictionary, I've got a separate pdf. You can download it from this link,
>
> https://drive.google.com/open?id=0BwwBjUPv0WZNcmc5V3NKdjVFaEk
>
> All the best,
>
> Daniel
>
>
>
> On 04/08/2016 16:31, David Pierdominici wrote:
>
>> Dear colleagues,
>>
>> I am looking for a PDF copy of ?Appendix A. Sanskrit Prosody? from Apte?s
>> Sanskrit Dictionary. Does anyone have it?
>> Thanks in advance.
>> Best regards,
>>
>> David Pierdominici
>> PhD candidate
>> Sapienza Universit? di Roma
>>
>>
>>
>> _______________________________________________
>> 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)
>



-- 
Charles DiSimone
Promotionsprogramm Buddhismus-Studien
Institut f?r Indologie und Tibetologie
Ludwig-Maximilians-Universit?t M?nchen


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From Palaniappa at aol.com  Thu Aug  4 16:11:01 2016
From: Palaniappa at aol.com (Sudalaimuthu Palaniappan)
Date: Thu, 04 Aug 16 11:11:01 -0500
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <CAJGj9ebeyDHtFyyYYcfaTMe4M-C78KbRA_fYUtGsrHvuXixezA@mail.gmail.com>
Message-ID: <351F5597-A7EF-41DB-8044-56182690044F@aol.com>

Not being a Sanskritist, upon reading the articles dealing with Oriental and Western viewpoints, it is interesting to see that the Sanskrit tradition chose to employ ?uttarapak?a? (rather than ?pa?cimapak?a?) in opposition to ?p?rvapak?a?.

Regards,
Palaniappan 

 
> On Aug 4, 2016, at 1:30 AM, Nagaraj Paturi <nagarajpaturi at gmail.com> wrote:
> 
> TBFS reviews:
> 
> 
> http://www.sandeepweb.com/the-bhagavad-gita-before-the-battle/ <http://www.sandeepweb.com/the-bhagavad-gita-before-the-battle/>
> http://swarajyamag.com/culture/the-peculiarity-of-the-pollock-challenge <http://swarajyamag.com/culture/the-peculiarity-of-the-pollock-challenge>
> 
> 
> On Thu, Aug 4, 2016 at 11:48 AM, Nagaraj Paturi <nagarajpaturi at gmail.com <mailto:nagarajpaturi at gmail.com>> wrote:
> https://www.harpercollins.com/9789351362449/indras-net <https://www.harpercollins.com/9789351362449/indras-net> has the following:
> 
> About the Book
> 
> Originating in the Atharva Veda, the concept of Indra's Net is a powerful metaphor for interconnectedness. It was transmitted via Buddhism's Avatamsaka Sutra into Western thought, where it now resides at the heart of post-modern discourse. According to this metaphor, nothing ultimately exists separately by itself and all boundaries can be deconstructed. This book invokes Indra's Net to articulate the open architecture, unity and continuity of Hinduism. Seen from this perspective, Hinduism defies pigeonholing into the traditional, modern and post-modern categories by which the West defines itself; rather, it becomes evident that Hinduism has always spanned all three categories simultaneously and without contradiction. It is fashionable among intellectuals to assert that dharma traditions lacked any semblance of unity before the British period, and that the contours of contemporary Hinduism were bequeathed to us by our colonial masters. Such arguments routinely target Swami Vivekananda, a key interlocutor who shattered many deeply rooted prejudices against Indian civilization. They accuse him of having camouflaged various alleged 'contradictions' within traditional Hinduism, and charge him with having appropriated the principles of Western religion to 'manufacture' a coherent and unified worldview and set of practices known today as Hinduism. Indra's Net: Defending Hinduism's Philosophical Unity provides a foundation for theories that slander contemporary Hinduism as illegitimate, ascribing sinister motives to its existence, and characterizing its fabric as oppressive. Rajiv Malhotra offers a detailed, systematic rejoinder to such views, and articulates the multidimensional, holographic understanding of reality that grounds Hindu dharma. He also argues that Vivekananda's creative interpretations of Hindu dharma informed and influenced many Western intellectual movements of the post-modern era. Indeed, as he cites with many insightful examples, appropriations from Hinduism have provided a foundation for cutting-edge discoveries in several fields, including cognitive science and neuroscience.
> 
> On Thu, Aug 4, 2016 at 1:30 AM, Dominik Wujastyk <wujastyk at gmail.com <mailto:wujastyk at gmail.com>> wrote:
> On 2 August 2016 at 07:08, Dean Michael Anderson via INDOLOGY <indology at list.indology.info <mailto:indology at list.indology.info>> wrote:
> ---------- Forwarded message ----------
> From: Dean Michael Anderson <eastwestcultural at yahoo.com <mailto:eastwestcultural at yahoo.com>>
> To: Indology List <indology at list.indology.info <mailto:indology at list.indology.info>>
> Date: Tue, 2 Aug 2016 05:06:51 +0000 (UTC)
>  
> "The conceptual matrix of integral unity is illustrated in the metaphor ?[...]"
> 
> ?Isn't that a quote from Alan Sokal, "Transgressing the Boundaries"?? 
> 
> ?:-)?
> 
> 
> _______________________________________________
> INDOLOGY mailing list
> INDOLOGY at list.indology.info <mailto:INDOLOGY at list.indology.info>
> indology-owner at list.indology.info <mailto:indology-owner at list.indology.info> (messages to the list's managing committee)
> http://listinfo.indology.info <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)



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From arlogriffiths at hotmail.com  Thu Aug  4 16:14:52 2016
From: arlogriffiths at hotmail.com (Arlo Griffiths)
Date: Thu, 04 Aug 16 16:14:52 +0000
Subject: [INDOLOGY] ISO 15919 description no longer accessible online
Message-ID: <HE1PR0801MB1772608A25BB7DB85C54F10CA5070@HE1PR0801MB1772.eurprd08.prod.outlook.com>

Does anyone know who was maintaining the useful pages <http://homepage.ntlworld.com/stone-catend/trind.htm>, and why these are now no longer accessible? It would be nice if they could become accessible again. If, by the way, anyone has the costly pdf published by ISO on this standard, and would be willing to share it, I would be grateful.


Best wishes,


Arlo Griffiths



Transliteration of Indic scripts: How to use ISO 15919<http://homepage.ntlworld.com/stone-catend/trind.htm>
homepage.ntlworld.com
transliteration of Indic scripts - how to use ISO 15919 and relation between ISO 15919 and Unicode / ISO 10646




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From hspier.muktabodha at gmail.com  Thu Aug  4 20:25:47 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Thu, 04 Aug 16 16:25:47 -0400
Subject: [INDOLOGY] ISO 15919 description no longer accessible online
In-Reply-To: <HE1PR0801MB1772608A25BB7DB85C54F10CA5070@HE1PR0801MB1772.eurprd08.prod.outlook.com>
Message-ID: <CAPW7aQHw3Jx+gLGhToh6bOe8_mQUjOhL=ejEVBDCnNb5sgfPDw@mail.gmail.com>

Dear Arlo,

I couldn't find Anthony Stones pages either.

I have the costly published version of the ISO 15919 (over $200.00
Canadian) but unfortunately it is copyrighted and when you purchase it you
sign an agreement not to distribute copies.  It does seem counterproductive
to have a standard that is so inaccessable.

But if you have any specific questions I can quote you small sections under
"fair usage".

Harry Spier

On Thu, Aug 4, 2016 at 12:14 PM, Arlo Griffiths <arlogriffiths at hotmail.com>
wrote:

> Does anyone know who was maintaining the useful pages <
> http://homepage.ntlworld.com/stone-catend/trind.htm>, and why these are
> now no longer accessible? It would be nice if they could become accessible
> again. If, by the way, anyone has the costly pdf published by ISO on this
> standard, and would be willing to share it, I would be grateful.
>
>
> Best wishes,
>
>
> Arlo Griffiths
>
>
>
> Transliteration of Indic scripts: How to use ISO 15919
> <http://homepage.ntlworld.com/stone-catend/trind.htm>
> homepage.ntlworld.com
> transliteration of Indic scripts - how to use ISO 15919 and relation
> between ISO 15919 and Unicode / ISO 10646
>
>
> _______________________________________________
> 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)
>


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From h.arganisjuarez at yahoo.com.mx  Fri Aug  5 00:39:19 2016
From: h.arganisjuarez at yahoo.com.mx (Horacio Francisco Arganis Juarez)
Date: Fri, 05 Aug 16 00:39:19 +0000
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <CAJGj9eawe+43Y9GOPi0Lq4sXstGgn5MsVhCVeYqzNiutrd4dpQ@mail.gmail.com>
Message-ID: <108143118.12191724.1470357559085.JavaMail.yahoo@mail.yahoo.com>

Eventhough Vivekananda was a superstar of neo-Hinduism, with His ?atypical ?vision with the tradition, he did some influence in scholars such as Amado Nervo, Ruben Dario and others who were the parents of the literary movement called modernism. Also, in the ?intellectuals of?Mexican Revolution ?movement ?like Francisco I. Madero,Alfonso Reyes, Jose Vasconcelos, they were regular readers of the Upanishads, the Gita and wrote about Krishna, etc. This affected the Nobel Prize Octavio Paz.?Sincerily.Dr. Horacio Francisco Arganis Ju?rez Lic. M.A. Ph. D. Catedr?tico Investigador de la Universidad Internacional Euroamericana. Departamento de Filosof?a y Religi?n Comparada. www.uie.edu.es

      De: Nagaraj Paturi <nagarajpaturi at gmail.com>
 Para: Dominik Wujastyk <wujastyk at gmail.com> 
CC: Indology List <indology at list.indology.info>
 Enviado: Jueves, 4 de agosto, 2016 1:18:36
 Asunto: Re: [INDOLOGY] reviews of Malhotra's books
   
https://www.harpercollins.com/9789351362449/indras-net has the following: 

About the Book 
 Originating in the Atharva Veda, the concept of Indra's Net is a powerful metaphor for interconnectedness. It was transmitted via Buddhism's Avatamsaka Sutra into Western thought, where it now resides at the heart of post-modern discourse. According to this metaphor, nothing ultimately exists separately by itself and all boundaries can be deconstructed. This book invokes Indra's Net to articulate the open architecture, unity and continuity of Hinduism. Seen from this perspective, Hinduism defies pigeonholing into the traditional, modern and post-modern categories by which the West defines itself; rather, it becomes evident that Hinduism has always spanned all three categories simultaneously and without contradiction. It is fashionable among intellectuals to assert that dharma traditions lacked any semblance of unity before the British period, and that the contours of contemporary Hinduism were bequeathed to us by our colonial masters. Such arguments routinely target Swami Vivekananda, a key interlocutor who shattered many deeply rooted prejudices against Indian civilization. They accuse him of having camouflaged various alleged 'contradictions' within traditional Hinduism, and charge him with having appropriated the principles of Western religion to 'manufacture' a coherent and unified worldview and set of practices known today as Hinduism. Indra's Net: Defending Hinduism's Philosophical Unity provides a foundation for theories that slander contemporary Hinduism as illegitimate, ascribing sinister motives to its existence, and characterizing its fabric as oppressive. Rajiv Malhotra offers a detailed, systematic rejoinder to such views, and articulates the multidimensional, holographic understanding of reality that grounds Hindu dharma. He also argues that Vivekananda's creative interpretations of Hindu dharma informed and influenced many Western intellectual movements of the post-modern era. Indeed, as he cites with many insightful examples, appropriations from Hinduism have provided a foundation for cutting-edge discoveries in several fields, including cognitive science and neuroscience. 
On Thu, Aug 4, 2016 at 1:30 AM, Dominik Wujastyk <wujastyk at gmail.com> wrote:

On 2 August 2016 at 07:08, Dean Michael Anderson via INDOLOGY <indology at list.indology.info> wrote:

---------- Forwarded message ----------
From:?Dean Michael Anderson <eastwestcultural at yahoo.com>
To:?Indology List <indology at list.indology.info>
Date:?Tue, 2 Aug 2016 05:06:51 +0000 (UTC)
?


 "The conceptual matrix of integral unity is illustrated in the metaphor??[...]"

?Isn't that a quote from Alan Sokal, "Transgressing the Boundaries"???
?:-)?

_______________________________________________
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)

  


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From hspier.muktabodha at gmail.com  Fri Aug  5 02:59:08 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Thu, 04 Aug 16 22:59:08 -0400
Subject: [INDOLOGY] ISO 15919 description no longer accessible online
In-Reply-To: <HE1PR0801MB1772608A25BB7DB85C54F10CA5070@HE1PR0801MB1772.eurprd08.prod.outlook.com>
Message-ID: <CAPW7aQEgg6QZ6_3xKM0za2LexfW=PdXxULm29SEHzXwKJQBEMA@mail.gmail.com>

Dear Arlo,
Anthony Stone's ISO 15919 transliteration pages are no longer on the
internet.  But you can access a copy from archive.org's way-back machine.

1) go to www.archive.org
2) at the top of the webpage enter in the search  box
http://homepage.ntlworld.com/stone-catend/trind.htm
3) on the page that then comes up is what looks like a calendar with
sevaral blue circles on it.  Click on the blue circle in the latest date
and the webpage will come up in your browser.

Harry Spier

On Thu, Aug 4, 2016 at 12:14 PM, Arlo Griffiths <arlogriffiths at hotmail.com>
wrote:

> Does anyone know who was maintaining the useful pages <
> http://homepage.ntlworld.com/stone-catend/trind.htm>, and why these are
> now no longer accessible? It would be nice if they could become accessible
> again. If, by the way, anyone has the costly pdf published by ISO on this
> standard, and would be willing to share it, I would be grateful.
>
>
> Best wishes,
>
>
> Arlo Griffiths
>
>
>
> Transliteration of Indic scripts: How to use ISO 15919
> <http://homepage.ntlworld.com/stone-catend/trind.htm>
> homepage.ntlworld.com
> transliteration of Indic scripts - how to use ISO 15919 and relation
> between ISO 15919 and Unicode / ISO 10646
>
>
> _______________________________________________
> 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)
>


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From arlogriffiths at hotmail.com  Fri Aug  5 06:20:30 2016
From: arlogriffiths at hotmail.com (Arlo Griffiths)
Date: Fri, 05 Aug 16 06:20:30 +0000
Subject: [INDOLOGY] ISO 15919
Message-ID: <HE1PR0801MB177279C21C6617C0E2D78E2DA5180@HE1PR0801MB1772.eurprd08.prod.outlook.com>

Thanks to several colleagues for pointing me to copies of the document that are accessible online, and for showing me how Way Back Machine preserves copies of the descriptive webpage that has gone offline.


Seeing how poorly this standard is publicized, it is no wonder that it seems to have met with so little adherence in our field. Who were the scholars behind the "First edition 2001-10-01"? Was it the subject of broad discussion on INDOLOGY, more than fifteen years ago, before it was finalized? (If I was already a member of the forum then, I have no recollection of such discussion, or perhaps I was not interested at the time.)


Would it be possible to recreate the ISO document in a free, natively online version, with the better fonts for Indian scripts now available, and publish this through indology.info? It is hard to fathom how such a standard could not be in the public domain. But if copyright issues stand in the way, then surely some version could be created that is sufficiently different from the published pdf document but still gives all essential information for scholars to know how to use this transliteration standard?


Arlo Griffiths


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From hspier.muktabodha at gmail.com  Fri Aug  5 07:07:40 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Fri, 05 Aug 16 03:07:40 -0400
Subject: [INDOLOGY] ISO 15919
Message-ID: <CAPW7aQEBc65BBgGfzyj6=y4Ei2bz1JFnzyZqYwQcKgWwHbKipg@mail.gmail.com>

On Fri, Aug 5, 2016 at 2:20 AM, Arlo Griffiths <arlogriffiths at hotmail.com>
wrote:

> . . .Who were the scholars behind the "First edition 2001-10-01"? Was it
> the subject of broad discussion on INDOLOGY, more than fifteen years ago,
> before it was finalized? (If I was already a member of the forum then, I
> have no recollection of such discussion, or perhaps I was not interested at
> the time.)
>
 I believe a ISO working group was formed in 1997 called  ISO/TC46/SC2/WG12
 (Working Group on transliteration of Indic scripts)  and Dr. Anthony P
Stone (who also created the website you were looking for) was the project
leader.  The working group had their own mailing list separate from the
Indology list.  Dr. John Smith of Cambridge (website
http://bombay.indology.info/ ) was also heavily involved and he could
probably give you much more detailed information.

Harry Spier

> Arlo Griffiths
>
> _______________________________________________
> 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)
>


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From mkapstei at uchicago.edu  Fri Aug  5 08:53:18 2016
From: mkapstei at uchicago.edu (Matthew Kapstein)
Date: Fri, 05 Aug 16 08:53:18 +0000
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <mailman.760.1470357602.17154.indology_list.indology.info@list.indology.info>
Message-ID: <82C3E42590D939418C74DD76B97DDED047BB7371@xm-mbx-06-prod>

Dear friends,

I have not wanted to wade into this quagmire, but one aspect of the debate I find so pernicious
that it requires some further comment. 

What we see emerging in some of these reviews and essays
is an "us versus them" mentality that places the traditional scholar/adhik?r? on one
side of the equation and the contemporary/Western scholar on the other. This is a complete travesty in 
the face of over two centuries of fruitful collaboration between traditionally educated Sanskrit experts and
scholars formed in modern philology. Both sides have grown and been nurtured by their interactions with
the other. For those whose wish to hold that traditionally formed scholars have lived in a sort of intellectual
autarchy in which "outsiders" have nothing of value or interest to contribute, I suggest a close reading
of the works of the likes of Bhandarkar, Ganganath Jha, V. Raghavan, Narendra Dev, etc., etc. etc. The
examples may be multiplied almost without limit. Unfortunately, what seems to be occurring is not only
an intellectually irresponsible disparagement of Euro-American scholarship, but perhaps even more
troubling, a near complete amnesia with respect to the history of modern Indian scholarship in Sanskrit studies.


Matthew Kapstein
Directeur d'?tudes,
Ecole Pratique des Hautes Etudes

Numata Visiting Professor of Buddhist Studies,
The University of Chicago

__




From Greg.Bailey at latrobe.edu.au  Fri Aug  5 08:56:55 2016
From: Greg.Bailey at latrobe.edu.au (Greg Bailey)
Date: Fri, 05 Aug 16 08:56:55 +0000
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <82C3E42590D939418C74DD76B97DDED047BB7371@xm-mbx-06-prod>
Message-ID: <D3CA91D2.26914%greg.bailey@latrobe.edu.au>

Dear Matthew,

Very well said. Right to the point.

Cheers,

Greg Bailey

On 5/08/16 6:53 PM, "INDOLOGY on behalf of Matthew Kapstein"
<indology-bounces at list.indology.info on behalf of mkapstei at uchicago.edu>
wrote:

>Dear friends,
>
>I have not wanted to wade into this quagmire, but one aspect of the
>debate I find so pernicious
>that it requires some further comment.
>
>What we see emerging in some of these reviews and essays
>is an "us versus them" mentality that places the traditional
>scholar/adhik?r? on one
>side of the equation and the contemporary/Western scholar on the other.
>This is a complete travesty in
>the face of over two centuries of fruitful collaboration between
>traditionally educated Sanskrit experts and
>scholars formed in modern philology. Both sides have grown and been
>nurtured by their interactions with
>the other. For those whose wish to hold that traditionally formed
>scholars have lived in a sort of intellectual
>autarchy in which "outsiders" have nothing of value or interest to
>contribute, I suggest a close reading
>of the works of the likes of Bhandarkar, Ganganath Jha, V. Raghavan,
>Narendra Dev, etc., etc. etc. The
>examples may be multiplied almost without limit. Unfortunately, what
>seems to be occurring is not only
>an intellectually irresponsible disparagement of Euro-American
>scholarship, but perhaps even more
>troubling, a near complete amnesia with respect to the history of modern
>Indian scholarship in Sanskrit studies.
>
>
>Matthew Kapstein
>Directeur d'?tudes,
>Ecole Pratique des Hautes Etudes
>
>Numata Visiting Professor of Buddhist Studies,
>The University of Chicago
>
>__
>_______________________________________________
>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)






From jknutson at hawaii.edu  Fri Aug  5 09:42:11 2016
From: jknutson at hawaii.edu (Jesse Knutson)
Date: Fri, 05 Aug 16 15:12:11 +0530
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <D3CA91D2.26914%greg.bailey@latrobe.edu.au>
Message-ID: <CAAiVBEUCHtOedA0SWbR9wXEkAU6zbyg0rtFS9NaH+wEsrbD-mg@mail.gmail.com>

Indeed. Brilliant and succinct. I think this could be the perfect basis for
a very powerful collective response to the Hindu nationalist attack on
scholarship. Best,J

On Fri, Aug 5, 2016 at 2:26 PM, Greg Bailey <Greg.Bailey at latrobe.edu.au>
wrote:

> Dear Matthew,
>
> Very well said. Right to the point.
>
> Cheers,
>
> Greg Bailey
>
> On 5/08/16 6:53 PM, "INDOLOGY on behalf of Matthew Kapstein"
> <indology-bounces at list.indology.info on behalf of mkapstei at uchicago.edu>
> wrote:
>
> >Dear friends,
> >
> >I have not wanted to wade into this quagmire, but one aspect of the
> >debate I find so pernicious
> >that it requires some further comment.
> >
> >What we see emerging in some of these reviews and essays
> >is an "us versus them" mentality that places the traditional
> >scholar/adhik?r? on one
> >side of the equation and the contemporary/Western scholar on the other.
> >This is a complete travesty in
> >the face of over two centuries of fruitful collaboration between
> >traditionally educated Sanskrit experts and
> >scholars formed in modern philology. Both sides have grown and been
> >nurtured by their interactions with
> >the other. For those whose wish to hold that traditionally formed
> >scholars have lived in a sort of intellectual
> >autarchy in which "outsiders" have nothing of value or interest to
> >contribute, I suggest a close reading
> >of the works of the likes of Bhandarkar, Ganganath Jha, V. Raghavan,
> >Narendra Dev, etc., etc. etc. The
> >examples may be multiplied almost without limit. Unfortunately, what
> >seems to be occurring is not only
> >an intellectually irresponsible disparagement of Euro-American
> >scholarship, but perhaps even more
> >troubling, a near complete amnesia with respect to the history of modern
> >Indian scholarship in Sanskrit studies.
> >
> >
> >Matthew Kapstein
> >Directeur d'?tudes,
> >Ecole Pratique des Hautes Etudes
> >
> >Numata Visiting Professor of Buddhist Studies,
> >The University of Chicago
> >
> >__
> >_______________________________________________
> >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)
>



-- 
Jesse Ross Knutson PhD
Assistant Professor of Sanskrit and Bengali, Department of Indo-Pacific
Languages and Literatures
University of Hawai'i at M?noa
461 Spalding


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From c.ram-prasad at lancaster.ac.uk  Fri Aug  5 10:15:21 2016
From: c.ram-prasad at lancaster.ac.uk (Ram-Prasad, Chakravarthi)
Date: Fri, 05 Aug 16 10:15:21 +0000
Subject: [INDOLOGY] beyond Malhotra's books
Message-ID: <5622B5FA1B14F3439A3ABC85C5A09EA823EAE3A1@EX-1-MB1.lancs.local>

Intellectually, Matthew is of course perfectly right, and puts this larger point succinctly.
The institutional situation is sadly more complicated. Traditionally trained scholars, both within and outside the Indian university system, are increasingly concerned that they can?t always tell what part of their research, pursued in the innocence of their traditional methods, family traditions, and intellectual concerns, might fall foul of various activists. But they are also pragmatically aware of two forces that are more difficult to work around. One is that, in a context where public funding has traditionally flowed only according to political calculations and not support of the humanities, even the occasional rhetoric of support for the cultures of Sanskritic scholarship seems appealing. The other is that, with the reality of public funding as remote as ever, any future support for their scholarship has to come from private sources. And one can see what that implies: they have to play a very careful game in which they must constantly negotiate with private donors (some traditional patrons, others from the new dispensation) in an oblique way over what is studied and how.
The real line of pressure in the collaboration between academics in the global West and traditional scholars (in both Indian universities and other institutions) is over the livelihood and future of the latter. I would urge those of us - the majority on this list - who are of the former category, to always keep in mind the depth and scope of the challenges faced by the latter, even when it occasionally appears as if ideology (rather than livelihood) is the sticking point. This is made trickier still by the tensions within India itself between those with a background in contemporary social sciences, whose everyday research is obviously under attack and those in Indological areas of scholarship who are constantly trying to find a way of working in the complex situation I outlined above. There is a great deal more misunderstanding and lack of cooperation than might help the common cause of scholarship in India, when social scientists have a deep distrust of the larger Sanskritic inheritance (for reasons we don?t need to go into here), and traditionally-trained scholars see their deeper horizons fundamentally questioned by a modernist presentism.
Best,
Ram

Chakravarthi Ram-Prasad
Professor of Comparative Religion and Philosophy
Lancaster University
________________________________
From: INDOLOGY [indology-bounces at list.indology.info] on behalf of Jesse Knutson [jknutson at hawaii.edu]
Sent: Friday, August 05, 2016 10:42 AM
To: Greg Bailey
Cc: Dominik Wujastyk; Indology List
Subject: Re: [INDOLOGY] reviews of Malhotra's books

Indeed. Brilliant and succinct. I think this could be the perfect basis for a very powerful collective response to the Hindu nationalist attack on scholarship. Best,J

On Fri, Aug 5, 2016 at 2:26 PM, Greg Bailey <Greg.Bailey at latrobe.edu.au<redir.aspx?REF=Tk8X7_y4IzxcXbZ5iVfGzqidj6V6xOz2kAXS5DFml0rd4HAOFr3TCAFtYWlsdG86R3JlZy5CYWlsZXlAbGF0cm9iZS5lZHUuYXU.>> wrote:
Dear Matthew,

Very well said. Right to the point.

Cheers,

Greg Bailey

On 5/08/16 6:53 PM, "INDOLOGY on behalf of Matthew Kapstein"
<indology-bounces at list.indology.info<redir.aspx?REF=6qrEpTJJg4x_hdfaEvnTbhoBK-fB_ZRAcnaaIIqEL1vd4HAOFr3TCAFtYWlsdG86aW5kb2xvZ3ktYm91bmNlc0BsaXN0LmluZG9sb2d5LmluZm8.> on behalf of mkapstei at uchicago.edu<redir.aspx?REF=FjfBjoNihYrKCg5yqq6g7Q_ToD4244UzRLBKcrl9rWPd4HAOFr3TCAFtYWlsdG86bWthcHN0ZWlAdWNoaWNhZ28uZWR1>>
wrote:

>Dear friends,
>
>I have not wanted to wade into this quagmire, but one aspect of the
>debate I find so pernicious
>that it requires some further comment.
>
>What we see emerging in some of these reviews and essays
>is an "us versus them" mentality that places the traditional
>scholar/adhik?r? on one
>side of the equation and the contemporary/Western scholar on the other.
>This is a complete travesty in
>the face of over two centuries of fruitful collaboration between
>traditionally educated Sanskrit experts and
>scholars formed in modern philology. Both sides have grown and been
>nurtured by their interactions with
>the other. For those whose wish to hold that traditionally formed
>scholars have lived in a sort of intellectual
>autarchy in which "outsiders" have nothing of value or interest to
>contribute, I suggest a close reading
>of the works of the likes of Bhandarkar, Ganganath Jha, V. Raghavan,
>Narendra Dev, etc., etc. etc. The
>examples may be multiplied almost without limit. Unfortunately, what
>seems to be occurring is not only
>an intellectually irresponsible disparagement of Euro-American
>scholarship, but perhaps even more
>troubling, a near complete amnesia with respect to the history of modern
>Indian scholarship in Sanskrit studies.
>
>
>Matthew Kapstein
>Directeur d'?tudes,
>Ecole Pratique des Hautes Etudes
>
>Numata Visiting Professor of Buddhist Studies,
>The University of Chicago
>
>__
>_______________________________________________
>INDOLOGY mailing list
>INDOLOGY at list.indology.info<redir.aspx?REF=ppy0MtGYAQHq3o5nNI9smI-BhuyEC2RRA6d4Qqi33j7d4HAOFr3TCAFtYWlsdG86SU5ET0xPR1lAbGlzdC5pbmRvbG9neS5pbmZv>
>indology-owner at list.indology.info<redir.aspx?REF=O0ODRmgBsRyLZ_WsxEiHc56sTPS1QoPDuXqv8B9uT23d4HAOFr3TCAFtYWlsdG86aW5kb2xvZ3ktb3duZXJAbGlzdC5pbmRvbG9neS5pbmZv> (messages to the list's managing
>committee)
>http://listinfo.indology.info<redir.aspx?REF=UxQRfeMIcIKnR6qLBMvpz3a0opWunjYv0jyyYcgnNmbd4HAOFr3TCAFodHRwOi8vbGlzdGluZm8uaW5kb2xvZ3kuaW5mbw..> (where you can change your list options or
>unsubscribe)


_______________________________________________
INDOLOGY mailing list
INDOLOGY at list.indology.info<redir.aspx?REF=ppy0MtGYAQHq3o5nNI9smI-BhuyEC2RRA6d4Qqi33j7d4HAOFr3TCAFtYWlsdG86SU5ET0xPR1lAbGlzdC5pbmRvbG9neS5pbmZv>
indology-owner at list.indology.info<redir.aspx?REF=O0ODRmgBsRyLZ_WsxEiHc56sTPS1QoPDuXqv8B9uT23d4HAOFr3TCAFtYWlsdG86aW5kb2xvZ3ktb3duZXJAbGlzdC5pbmRvbG9neS5pbmZv> (messages to the list's managing committee)
http://listinfo.indology.info<redir.aspx?REF=UxQRfeMIcIKnR6qLBMvpz3a0opWunjYv0jyyYcgnNmbd4HAOFr3TCAFodHRwOi8vbGlzdGluZm8uaW5kb2xvZ3kuaW5mbw..> (where you can change your list options or unsubscribe)



--
Jesse Ross Knutson PhD
Assistant Professor of Sanskrit and Bengali, Department of Indo-Pacific Languages and Literatures
University of Hawai'i at M?noa
461 Spalding


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From karp at uw.edu.pl  Fri Aug  5 12:32:22 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Fri, 05 Aug 16 14:32:22 +0200
Subject: [INDOLOGY] ISO 15919 description no longer accessible online
In-Reply-To: <CAPW7aQEgg6QZ6_3xKM0za2LexfW=PdXxULm29SEHzXwKJQBEMA@mail.gmail.com>
Message-ID: <CALNcvFu0r_p4tjNZRb0dFcUKg223Mj_jUBLnXi+jf86PYjyWPg@mail.gmail.com>

Dear All,

I have just uploaded 7 files re *Romanization *of Bengali, Hindi,
Maldivian, Nepali, Sinhalese, Tamil, Urdu (acc. to ISO 15919, 2001)

at

https://uw.academia.edu/AKarp (Educational Materials)

The files are in Polish (entitled: *Zasady latynizacji:* j. bengalskiego,
hindi, malediwskiego, nepalskiego, syngaleskiego, tamilskiego, urdu);
abbreviation *trl *denotes ISO transliteration, *trb* - Polish
transcription.

Hoping the files might be of some use,

Artur Karp (ret.)
Chair of South Asian Studies
University of Warsaw
Poland




2016-08-05 4:59 GMT+02:00 Harry Spier <hspier.muktabodha at gmail.com>:

> Dear Arlo,
> Anthony Stone's ISO 15919 transliteration pages are no longer on the
> internet.  But you can access a copy from archive.org's way-back machine.
>
> 1) go to www.archive.org
> 2) at the top of the webpage enter in the search  box
> http://homepage.ntlworld.com/stone-catend/trind.htm
> 3) on the page that then comes up is what looks like a calendar with
> sevaral blue circles on it.  Click on the blue circle in the latest date
> and the webpage will come up in your browser.
>
> Harry Spier
>
> On Thu, Aug 4, 2016 at 12:14 PM, Arlo Griffiths <arlogriffiths at hotmail.com
> > wrote:
>
>> Does anyone know who was maintaining the useful pages <
>> http://homepage.ntlworld.com/stone-catend/trind.htm>, and why these are
>> now no longer accessible? It would be nice if they could become accessible
>> again. If, by the way, anyone has the costly pdf published by ISO on this
>> standard, and would be willing to share it, I would be grateful.
>>
>>
>> Best wishes,
>>
>>
>> Arlo Griffiths
>>
>>
>>
>> Transliteration of Indic scripts: How to use ISO 15919
>> <http://homepage.ntlworld.com/stone-catend/trind.htm>
>> homepage.ntlworld.com
>> transliteration of Indic scripts - how to use ISO 15919 and relation
>> between ISO 15919 and Unicode / ISO 10646
>>
>>
>> _______________________________________________
>> 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)
>


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From rolfheiner.koch at gmail.com  Fri Aug  5 13:27:33 2016
From: rolfheiner.koch at gmail.com (Rolf Heinrich Koch)
Date: Fri, 05 Aug 16 15:27:33 +0200
Subject: [INDOLOGY] Sinhala half nasal plus m
Message-ID: <009601d1ef1d$20bf19e0$623d4da0$@gmail.com>

Dear list members,

there is one Sinhala sign consisting of a half-nasal with following ba,

like in a-m-ba (mango). 

 

Unicode has a half-nasal for n, e. g. pa?dita. 

But I could not figure out the corresponding sign for the half-nasal m. 

Since the anusvara ? is also frequent in Sinhala, I am using ? for transcribing the half nasal m, e. g. a?ba.

 

My work does not allow the composition of signs with the help of an additional accent.

 

Anyone came across the Unicode-standard for he half nasal of m?

 

Best

 

Rolf Heinrich Koch

 

 

 

 

www.rolfheinrichkoch.wordpress.com

 



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From dnreigle at gmail.com  Fri Aug  5 13:47:35 2016
From: dnreigle at gmail.com (David and Nancy Reigle)
Date: Fri, 05 Aug 16 07:47:35 -0600
Subject: [INDOLOGY] beyond Malhotra's books
In-Reply-To: <5622B5FA1B14F3439A3ABC85C5A09EA823EAE3A1@EX-1-MB1.lancs.local>
Message-ID: <CAPAZekawK1ESaoOgQxYiPDUMuo+NUOjqimp-nzcPrRLJwuynZg@mail.gmail.com>

To further complicate the picture, it is not only traditional scholars in
India who are dependent upon outside funding. There was a time when Rajiv
Malhotra did not have the "us versus them" mentality. It was his funding
that actually launched Robert Thurman's ambitious project to translate and
publish the whole Tibetan Tanjur, the huge collection of ??stra texts that
were originally translated from Sanskrit into Tibetan. Thurman writes in
the Preface to the first volume of that series to be published, *The
Universal Vehicle Discourse Literature*, p. xi:

"In the late 1980s, we and the Institute moved to Columbia University in
New York, where we were able to work out an affiliation in 1988 such that I
and subsequent occupants of the newly established Jey Tsong Khapa
Professorship in Indo-Tibetan Buddhist Studies would remain formally
charged with the task of translating and publishing "the whole Tanjur," as
the *Treasury of the Buddhist Sciences*. Fundraising was slow, and the
pressing needs of the Tibetan people, whose scholars are the actively
creative intellects indispensable to our whole project, seemed more urgent
a use for whatever support people generously gave. The Institute went
somewhat onto the back burner, while we focused on developing Tibet House
US, the American institution dedicated to preserving Tibetan civilization,
founded at the request and with the gracious patronage of His Holiness the
Dalai Lama.

"Finally, in the year 2000, the founder of the Infinity Foundation in
Princeton, New Jersey, Mr. Rajiv Malhotra, saw the relevance of the *Treasury
of the Buddhist Sciences* to the recovery and presentation to the world of
ancient India's classic Buddhist heritage, and the Foundation awarded the
Institute, in affiliation with the Columbia University Center for Buddhist
Studies, a publication grant to start the actual printing. In 2001, the
Infinity Foundation joined with Tibet House US in another grant to engage
the scholarly, administrative, editorial, and design services of Dr. Thomas
Yarnall, to advance and complete the project."

I do not know what led to the change in Rajiv Malhotra's perspective.

Best regards,

David Reigle
Colorado, U.S.A.


On Fri, Aug 5, 2016 at 4:15 AM, Ram-Prasad, Chakravarthi <
c.ram-prasad at lancaster.ac.uk> wrote:

> Intellectually, Matthew is of course perfectly right, and puts this larger
> point succinctly.
> The institutional situation is sadly more complicated. Traditionally
> trained scholars, both within and outside the Indian university system, are
> increasingly concerned that they can?t always tell what part of their
> research, pursued in the innocence of their traditional methods, family
> traditions, and intellectual concerns, might fall foul of various
> activists. But they are also pragmatically aware of two forces that are
> more difficult to work around. One is that, in a context where public
> funding has traditionally flowed only according to political calculations
> and not support of the humanities, even the occasional rhetoric of support
> for the cultures of Sanskritic scholarship seems appealing. The other is
> that, with the reality of public funding as remote as ever, any future
> support for their scholarship has to come from private sources. And one can
> see what that implies: they have to play a very careful game in which they
> must constantly negotiate with private donors (some traditional patrons,
> others from the new dispensation) in an oblique way over what is studied
> and how.
> The real line of pressure in the collaboration between academics in the
> global West and traditional scholars (in both Indian universities and other
> institutions) is over the livelihood and future of the latter. I would urge
> those of us - the majority on this list - who are of the former category,
> to always keep in mind the depth and scope of the challenges faced by the
> latter, even when it occasionally appears as if ideology (rather than
> livelihood) is the sticking point. This is made trickier still by the
> tensions within India itself between those with a background in
> contemporary social sciences, whose everyday research is obviously under
> attack and those in Indological areas of scholarship who are constantly
> trying to find a way of working in the complex situation I outlined above.
> There is a great deal more misunderstanding and lack of cooperation than
> might help the common cause of scholarship in India, when social scientists
> have a deep distrust of the larger Sanskritic inheritance (for reasons we
> don?t need to go into here), and traditionally-trained scholars see their
> deeper horizons fundamentally questioned by a modernist presentism.
> Best,
> Ram
>
> Chakravarthi Ram-Prasad
> Professor of Comparative Religion and Philosophy
> Lancaster University
> ------------------------------
>
>


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From karp at uw.edu.pl  Fri Aug  5 15:29:42 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Fri, 05 Aug 16 17:29:42 +0200
Subject: [INDOLOGY] ISO 15919 description no longer accessible online
In-Reply-To: <CALNcvFu0r_p4tjNZRb0dFcUKg223Mj_jUBLnXi+jf86PYjyWPg@mail.gmail.com>
Message-ID: <CALNcvFtRYL4ieVtRSoceZqc=ed798YBo=eyii-3Wt4ePqY8Naw@mail.gmail.com>

The contents of the files were used in the preparation of [in Polish:]
"Nazewnictwo Geograficzne ?wiata" (4, Azja Po?udniowa) - "Geographical
Names of the World" (4, South Asia)

to be found at:

https://uw.academia.edu/AKarp (Editions)

Azja Po?udniowa (Artur Karp ed.), Nazewnictwo geograficzne ?wiata, Zeszyt
4, G??wny Urz?d Geodezji i Kartografii, Warszawa 2005
<https://www.academia.edu/9062314/Azja_Po%C5%82udniowa_Artur_Karp_ed._Nazewnictwo_geograficzne_%C5%9Awiata_Zeszyt_4_G%C5%82%C3%B3wny_Urz%C4%85d_Geodezji_i_Kartografii_Warszawa_2005>

and in the preparation of the so far unpublished list of historical
buildings and other architectural monuments in SA

to be found at:

https://uw.academia.edu/AKarp (Educational Materials)

Nazwy budowli - Azja Po?udniowa [Names of buildings and other architectural
monuments in South Asia]
<https://www.academia.edu/23167699/Nazwy_budowli_-_Azja_Po%C5%82udniowa_Names_of_buildings_and_other_architectural_monuments_in_South_Asia_>


Artur Karp


2016-08-05 14:32 GMT+02:00 Artur Karp <karp at uw.edu.pl>:

> Dear All,
>
> I have just uploaded 7 files re *Romanization *of Bengali, Hindi,
> Maldivian, Nepali, Sinhalese, Tamil, Urdu (acc. to ISO 15919, 2001)
>
> at
>
> https://uw.academia.edu/AKarp (Educational Materials)
>
> The files are in Polish (entitled: *Zasady latynizacji:* j. bengalskiego,
> hindi, malediwskiego, nepalskiego, syngaleskiego, tamilskiego, urdu);
> abbreviation *trl *denotes ISO transliteration, *trb* - Polish
> transcription.
>
> Hoping the files might be of some use,
>
> Artur Karp (ret.)
> Chair of South Asian Studies
> University of Warsaw
> Poland
>
>
>
>
> 2016-08-05 4:59 GMT+02:00 Harry Spier <hspier.muktabodha at gmail.com>:
>
>> Dear Arlo,
>> Anthony Stone's ISO 15919 transliteration pages are no longer on the
>> internet.  But you can access a copy from archive.org's way-back machine.
>>
>> 1) go to www.archive.org
>> 2) at the top of the webpage enter in the search  box
>> http://homepage.ntlworld.com/stone-catend/trind.htm
>> 3) on the page that then comes up is what looks like a calendar with
>> sevaral blue circles on it.  Click on the blue circle in the latest date
>> and the webpage will come up in your browser.
>>
>> Harry Spier
>>
>> On Thu, Aug 4, 2016 at 12:14 PM, Arlo Griffiths <
>> arlogriffiths at hotmail.com> wrote:
>>
>>> Does anyone know who was maintaining the useful pages <
>>> http://homepage.ntlworld.com/stone-catend/trind.htm>, and why these are
>>> now no longer accessible? It would be nice if they could become accessible
>>> again. If, by the way, anyone has the costly pdf published by ISO on this
>>> standard, and would be willing to share it, I would be grateful.
>>>
>>>
>>> Best wishes,
>>>
>>>
>>> Arlo Griffiths
>>>
>>>
>>>
>>> Transliteration of Indic scripts: How to use ISO 15919
>>> <http://homepage.ntlworld.com/stone-catend/trind.htm>
>>> homepage.ntlworld.com
>>> transliteration of Indic scripts - how to use ISO 15919 and relation
>>> between ISO 15919 and Unicode / ISO 10646
>>>
>>>
>>> _______________________________________________
>>> 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)
>>
>
>


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From hspier.muktabodha at gmail.com  Fri Aug  5 22:23:48 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Fri, 05 Aug 16 18:23:48 -0400
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <009601d1ef1d$20bf19e0$623d4da0$@gmail.com>
Message-ID: <CAPW7aQHywxxcyFnj2-5C3LN5cuNdgOe5+z83Q3+M1TxL-P6aUQ@mail.gmail.com>

ISO 15919 has m with the chandra sign above it for this character, but I
also could not find this in a unicode font.  Is it possible that there is
no unicode slot for this  character.  That would mean that some ISO 15919
characters are not in Unicode.

Harry Spier

On Fri, Aug 5, 2016 at 9:27 AM, Rolf Heinrich Koch <
rolfheiner.koch at gmail.com> wrote:

> Dear list members,
>
> there is one Sinhala sign consisting of a half-nasal with following ba,
>
> like in a-m-ba (mango).
>
>
>
> Unicode has a half-nasal for n, e. g. pa?dita.
>
> But I could not figure out the corresponding sign for the half-nasal m.
>
> Since the anusvara ? is also frequent in Sinhala, I am using ? for
> transcribing the half nasal m, e. g. a?ba.
>
>
>
> My work does not allow the composition of signs with the help of an
> additional accent.
>
>
>
> Anyone came across the Unicode-standard for he half nasal of m?
>
>
>
> Best
>
>
>
> Rolf Heinrich Koch
>
>
>
>
>
>
>
>
>
> www.rolfheinrichkoch.wordpress.com
>
>
>
> _______________________________________________
> 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)
>


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From wujastyk at gmail.com  Fri Aug  5 23:18:33 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Sat, 06 Aug 16 01:18:33 +0200
Subject: [INDOLOGY] ISO 15919 description no longer accessible online
In-Reply-To: <HE1PR0801MB1772608A25BB7DB85C54F10CA5070@HE1PR0801MB1772.eurprd08.prod.outlook.com>
Message-ID: <CAKdt-CcGCLP7=icR3qW0Had0kNL+gPQj2SROOiT_+q7d5zOr7Q@mail.gmail.com>

As on April 14th this year:

https://web.archive.org/web/20160414223033/http://
homepage.ntlworld.com/stone-catend/trind.htm


--
Professor Dominik Wujastyk* <http://ualberta.academia.edu/DominikWujastyk>
Singhmar Chair in Classical Indian Society and Polity
Department of History and Classics <http://historyandclassics.ualberta.ca/>
University of Alberta, Canada

<https://mail.google.com/mail/u/0/goog_1525257691>
?sas.ualberta.ca?


On 4 August 2016 at 18:14, Arlo Griffiths <arlogriffiths at hotmail.com> wrote:

> Does anyone know who was maintaining the useful pages <
> http://homepage.ntlworld.com/stone-catend/trind.htm>, and why these are
> now no longer accessible? It would be nice if they could become accessible
> again. If, by the way, anyone has the costly pdf published by ISO on this
> standard, and would be willing to share it, I would be grateful.
>
>
> Best wishes,
>
>
> Arlo Griffiths
>
>
>
> Transliteration of Indic scripts: How to use ISO 15919
> <http://homepage.ntlworld.com/stone-catend/trind.htm>
> homepage.ntlworld.com
> transliteration of Indic scripts - how to use ISO 15919 and relation
> between ISO 15919 and Unicode / ISO 10646
>
>
> _______________________________________________
> 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)
>


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From 249292 at soas.ac.uk  Sat Aug  6 12:57:12 2016
From: 249292 at soas.ac.uk (Patricia Sauthoff)
Date: Sat, 06 Aug 16 18:27:12 +0530
Subject: =?utf-8?Q?[INDOLOGY]_R=C4=81jatara=E1=B9=85gi=E1=B9=87=C4=AB?=
Message-ID: <CAJTLQ4NCKzRBCY9_UtVQwVRiBB5rwRZtwmoUvTsfrB7+Rh9ZpA@mail.gmail.com>

Dear all,

In vol. 2, page 54 of Stein's R?jatara?gi?? translation there is a
reference to the Goddess of Victory. Does anyone have access to the
Sanskrit, chapter 8, verses 668-671, or know which goddess is named in
the text?

Thank you very much in advance


-- 
Patricia Sauthoff

PhD Candidate
South Asian Languages and Cultures
SOAS
University of London





From danbalogh at gmail.com  Sat Aug  6 13:38:53 2016
From: danbalogh at gmail.com (=?utf-8?Q?Balogh_D=C3=A1niel?=)
Date: Sat, 06 Aug 16 15:38:53 +0200
Subject: =?utf-8?Q?Re:_[INDOLOGY]_R=C4=81jatara=E1=B9=85gi=E1=B9=87=C4=AB?=
In-Reply-To: <CAJTLQ4NCKzRBCY9_UtVQwVRiBB5rwRZtwmoUvTsfrB7+Rh9ZpA@mail.gmail.com>
Message-ID: <9f518f59-40c9-9a4e-63c3-55ecb4ea5032@gmail.com>

The term is jaya?r?. In the Durgaprasad (1894) edition (which is 
available on DLI, though I can't give you a direct link) the text of 
v8.671 goes:

sa sa?kucita-vikr?nti? k?lasya balavattay?|

tatra bhagna-balo 'kasm?d vyayujyata jaya-?riy?||

All best,

Daniel


On 06/08/2016 14:57, Patricia Sauthoff wrote:
> Dear all,
>
> In vol. 2, page 54 of Stein's R?jatara?gi?? translation there is a
> reference to the Goddess of Victory. Does anyone have access to the
> Sanskrit, chapter 8, verses 668-671, or know which goddess is named in
> the text?
>
> Thank you very much in advance
>
>






From 249292 at soas.ac.uk  Sat Aug  6 13:59:07 2016
From: 249292 at soas.ac.uk (Patricia Sauthoff)
Date: Sat, 06 Aug 16 19:29:07 +0530
Subject: =?utf-8?Q?Re:_[INDOLOGY]_R=C4=81jatara=E1=B9=85gi=E1=B9=87=C4=AB?=
In-Reply-To: <CAJTLQ4NCKzRBCY9_UtVQwVRiBB5rwRZtwmoUvTsfrB7+Rh9ZpA@mail.gmail.com>
Message-ID: <CAJTLQ4PPqd=qPXOBzRR2gDG8h4arbfd3AHVwGBv8C2LphDxdzw@mail.gmail.com>

Thanks, as always, for the incredibly quick replies!

Anticlimactically, it is simply Jaya?r?.

Cheers!

On Sat, Aug 6, 2016 at 6:27 PM, Patricia Sauthoff <249292 at soas.ac.uk> wrote:
> Dear all,
>
> In vol. 2, page 54 of Stein's R?jatara?gi?? translation there is a
> reference to the Goddess of Victory. Does anyone have access to the
> Sanskrit, chapter 8, verses 668-671, or know which goddess is named in
> the text?
>
> Thank you very much in advance
>
>
> --
> Patricia Sauthoff
>
> PhD Candidate
> South Asian Languages and Cultures
> SOAS
> University of London



-- 
Patricia Sauthoff

PhD Candidate
South Asian Languages and Cultures
SOAS
University of London





From wujastyk at gmail.com  Sat Aug  6 14:02:34 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Sat, 06 Aug 16 16:02:34 +0200
Subject: =?utf-8?Q?Re:_[INDOLOGY]_R=C4=81jatara=E1=B9=85gi=E1=B9=87=C4=AB?=
In-Reply-To: <9f518f59-40c9-9a4e-63c3-55ecb4ea5032@gmail.com>
Message-ID: <CAKdt-CctMNKL2O--DAaSRgQeK4yikbFQgN=cZBESmGWkmfuEmQ@mail.gmail.com>

and see

https://archive.org/stream/TheRajataranginiOfKalhanaVol3/The%20Rajatarangini%20of%20Kalhana%20-%20Vol%202#page/n63/mode/2up


thanks to Rohana Seneviratne.


--
Professor Dominik Wujastyk* <http://ualberta.academia.edu/DominikWujastyk>
Singhmar Chair in Classical Indian Society and Polity
Department of History and Classics <http://historyandclassics.ualberta.ca/>
University of Alberta, Canada

<https://mail.google.com/mail/u/0/goog_1525257691>
?sas.ualberta.ca?


On 6 August 2016 at 15:38, Balogh D?niel <danbalogh at gmail.com> wrote:

> The term is jaya?r?. In the Durgaprasad (1894) edition (which is available
> on DLI, though I can't give you a direct link) the text of v8.671 goes:
>
> sa sa?kucita-vikr?nti? k?lasya balavattay?|
>
> tatra bhagna-balo 'kasm?d vyayujyata jaya-?riy?||
>
> All best,
>
> Daniel
>
>
> On 06/08/2016 14:57, Patricia Sauthoff wrote:
>
>> Dear all,
>>
>> In vol. 2, page 54 of Stein's R?jatara?gi?? translation there is a
>> reference to the Goddess of Victory. Does anyone have access to the
>> Sanskrit, chapter 8, verses 668-671, or know which goddess is named in
>> the text?
>>
>> Thank you very much in advance
>>
>>
>>
>
> _______________________________________________
> 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)
>


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From hhhock at illinois.edu  Sat Aug  6 16:57:16 2016
From: hhhock at illinois.edu (Hock, Hans Henrich)
Date: Sat, 06 Aug 16 16:57:16 +0000
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <CAPW7aQHywxxcyFnj2-5C3LN5cuNdgOe5+z83Q3+M1TxL-P6aUQ@mail.gmail.com>
Message-ID: <14FC7947-18A6-4AF8-9C79-27EDC8645C83@illinois.edu>

What complicates matters is that one can assemble characters such as the ?chandra m? (m?) by means of rendering machines, but the outcome is not a single ?glyph?.

What do I mean by this?

On the Mac, if you have enabled US Extended (or its later successor) and use a Unicode-compatible font such as Times New Roman, you can produce the character by typing in m and then type Shift-Option b. But while many ?ordinary? combinations of diacritics plus base character are encoded as a single ?glyph? (i.e., a unitary entity), other combinations such as m + Shift-Option b are not. As a consequence, they are unstable across platforms or word-processing applications. In some cases, they do make it across platforms, as long as one doesn?t try to edit; in other cases, they show up as a blank from the start. (I found out about this and related issues when producing the documents from which The languages and linguistics of South Asia were printed, especially in exchanging files with my coeditor, Elena Bashir, who uses a PC, and then with the Mouton printers.)

This problem is, annoyingly, an issue for many other, more common characters (at least in Indology), such as ??, i.e. a with macron and accent. Not being a Unicode ?geek?, I can?t tell whether this is a problem of the word-processing application, the rendering machine, or an absence of such single glyphs in Unicode. Perhaps some colleagues can enlighten us on this issue.

All the best,

Hans Henrich Hock


On 5 Aug 2016, at 17:23, Harry Spier <hspier.muktabodha at gmail.com<mailto:hspier.muktabodha at gmail.com>> wrote:

ISO 15919 has m with the chandra sign above it for this character, but I also could not find this in a unicode font.  Is it possible that there is no unicode slot for this  character.  That would mean that some ISO 15919 characters are not in Unicode.

Harry Spier

On Fri, Aug 5, 2016 at 9:27 AM, Rolf Heinrich Koch <rolfheiner.koch at gmail.com<mailto:rolfheiner.koch at gmail.com>> wrote:
Dear list members,
there is one Sinhala sign consisting of a half-nasal with following ba,
like in a-m-ba (mango).

Unicode has a half-nasal for n, e. g. pa?dita.
But I could not figure out the corresponding sign for the half-nasal m.
Since the anusvara ? is also frequent in Sinhala, I am using ? for transcribing the half nasal m, e. g. a?ba.

My work does not allow the composition of signs with the help of an additional accent.

Anyone came across the Unicode-standard for he half nasal of m?

Best

Rolf Heinrich Koch




www.rolfheinrichkoch.wordpress.com<https://urldefense.proofpoint.com/v2/url?u=http-3A__www.rolfheinrichkoch.wordpress.com&d=CwMFaQ&c=8hUWFZcy2Z-Za5rBPlktOQ&r=yKOAMu7Fm_W5kv9CXfjbmb6aWTY6BVQCYZ5TKkB486Q&m=ymLiRDxGRSeCeeK9p05Ce0keYvKLc8rx3xE4i0Z03xk&s=E9pM4PBAS8q-KFnCDNQSJpJLH5Wh_8AZuWf7HbKyp8w&e=>


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From claudius.teodorescu at gmail.com  Sat Aug  6 17:03:30 2016
From: claudius.teodorescu at gmail.com (Claudius Teodorescu)
Date: Sat, 06 Aug 16 20:03:30 +0300
Subject: [INDOLOGY] Mind and moon
In-Reply-To: <82C3E42590D939418C74DD76B97DDED047BB6D1E@xm-mbx-06-prod>
Message-ID: <CAPTZ0VwSu=ZN6_o_QxGreaLTA1gOX8QUZVXqGGVevu=n-LvMjw@mail.gmail.com>

Hi,


I think that the relation between mind and Moon is of correspondence.

This is a correspondence between two realities, one located within
microcosm (the mind), and the other located within the macrocosm (the
Moon). I this is why the mind is the microcosmic counterpart of the Moon.

I am thinking of the ancient Rishis exploring their microcosm in a
practical manner, and finding these correspondences, which they expressed
in written form afterwards.

Such a correspondence is to be found be mere spiritual intuition, and can
be proved afterwards by using analogies.

So, I think that mind and Moon are in correspondence, among others, because
of the following aspects:
1. *reflection*;
2. *fluctuation* (as Matthew nicely pointed out) - but I think that mind is
subjected to more influences than the Moon is, so that its state of
fluctuation is more complex that the one of the Moon; we just have to think
to the five tattvas, to the three gunas, etc.;
3. *seen / unseen* - just like the Moon, which has a hidden face, the mind
a ?hidden? part, which is the subconscious.

I am sure that more analogies or similitudes can be found, in order to
prove that the mind and Moon are in correspondence.


Claudius



On Tue, Aug 2, 2016 at 11:14 AM, Matthew Kapstein <mkapstei at uchicago.edu>
wrote:

> So far as I am aware, the moon was considered in early India, as in many
> other civilizations,
> to be a bright body, not a source of reflected light. So it is unlikely
> that reflection plays
> any role in the mind-moon analogy.
>
> I would suggest, however, that serious thought be given to the phenomena
> of waxing and waning.
> Indeed, the increase of wisdom (praj??) is not infrequently compared in
> Buddhist texts to the
> waxing moon.
>
> Unlike the sun, which blazes quite constantly, the mind strengthens or
> weakens, both periodically
> and in the course of life -- if there is metaphor that links mind and
> moon, I suspect that it is
> to be found here.
>
> Matthew Kapstein
> Directeur d'?tudes,
> Ecole Pratique des Hautes Etudes
>
> Numata Visiting Professor of Buddhist Studies,
> The University of Chicago
> ------------------------------
>
>


-- 
http://kuberam.ro


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From drdj at austin.utexas.edu  Sat Aug  6 18:26:55 2016
From: drdj at austin.utexas.edu (Donald R Davis)
Date: Sat, 06 Aug 16 18:26:55 +0000
Subject: [INDOLOGY] Etymology of vetana 'wages'
Message-ID: <D3CB961D.13364%drdj@austin.utexas.edu>

Dear Colleagues,

M.A. Mehendale, "Some Remarks of the Language of the Original Buddhist Canon," Bulletin of the Deccan College Research Institute, Vol. 17, No. 3 (December 1955) suggests that the etymology of Skt. vetana 'wages' is "vedana 'wealth, possessions' from /vid 'to find, to obtain, to give, etc.' which is known since the Rgveda" (p167).

Would those of you with IE expertise kindly confirm this etymology, point me elsewhere, or share your thoughts on alternative etymologies?  I have not yet been able to check Mayrhofer.

Thanks in advance,

Don Davis
Dept of Asian Studies
University of Texas at Austin


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From hspier.muktabodha at gmail.com  Sat Aug  6 18:44:54 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Sat, 06 Aug 16 14:44:54 -0400
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <14FC7947-18A6-4AF8-9C79-27EDC8645C83@illinois.edu>
Message-ID: <CAPW7aQH0w+-Rm++RE7QTA9ysQSKvbifPhDBAXEjOYmNRpjDL0A@mail.gmail.com>

Unicode has a single character for glyphs in sanskrit devanagari and
related scripts that use diacriticals in transliteraton such * ? ? ? ? ?*.etc.
 but Sinhala uses extra characters that are not used in the other
devanagari or related scripts such as the m with chandra above it that Rolf
asked about.  If that is not in Unicode then that is a serious fault with
Unicode because then you can't encode all characters of ISO15919 in
Unicode.  It may be there but I couldn't find it.


There are unicode characters for accents (grave, accute, underline and
others)  that can be combined with other characters.  This is what the Mac
allows with the US extended keyboard  So theoretically documents containing
text with accents added this way should be transferable accross platforms
as long as each platform uses a unicode font that contains those accents.
If they don't show up accross platforms its possible this is a font
problem. or its possible that the rendering software doesn't interpret this
unicode feature correctly. .Hans are you experiencing problems going from
Word on Mac to Word on PC, or is it from Word on Mac to publishing software
on Mac or PC, or  something else?


Harry  Spier



On Sat, Aug 6, 2016 at 12:57 PM, Hock, Hans Henrich <hhhock at illinois.edu>
wrote:

> What complicates matters is that one can assemble characters such as the
> ?chandra m? (*m?*) by means of rendering machines, but the outcome is not
> a single ?glyph?.
>
> What do I mean by this?
>
> On the Mac, if you have enabled US Extended (or its later successor) and
> use a Unicode-compatible font such as Times New Roman, you can produce the
> character by typing in *m* and then type Shift-Option b. But while many
> ?ordinary? combinations of diacritics plus base character are encoded as a
> single ?glyph? (i.e., a unitary entity), other combinations such as *m* +
> Shift-Option b are not. As a consequence, they are unstable across
> platforms or word-processing applications. In some cases, they do make it
> across platforms, as long as one doesn?t try to edit; in other cases, they
> show up as a blank from the start. (I found out about this and related
> issues when producing the documents from which *The languages and
> linguistics of South Asia* were printed, especially in exchanging files
> with my coeditor, Elena Bashir, who uses a PC, and then with the Mouton
> printers.)
>
> This problem is, annoyingly, an issue for many other, more common
> characters (at least in Indology), such as *??*, i.e. *a* with macron and
> accent. Not being a Unicode ?geek?, I can?t tell whether this is a problem
> of the word-processing application, the rendering machine, or an absence of
> such single glyphs in Unicode. Perhaps some colleagues can enlighten us on
> this issue.
>
> All the best,
>
> Hans Henrich Hock
>
>
> On 5 Aug 2016, at 17:23, Harry Spier <hspier.muktabodha at gmail.com> wrote:
>
> ISO 15919 has m with the chandra sign above it for this character, but I
> also could not find this in a unicode font.  Is it possible that there is
> no unicode slot for this  character.  That would mean that some ISO 15919
> characters are not in Unicode.
>
> Harry Spier
>
> On Fri, Aug 5, 2016 at 9:27 AM, Rolf Heinrich Koch <
> rolfheiner.koch at gmail.com> wrote:
>
>> Dear list members,
>>
>> there is one Sinhala sign consisting of a half-nasal with following ba,
>>
>> like in a-m-ba (mango).
>>
>>
>> Unicode has a half-nasal for n, e. g. pa?dita.
>>
>> But I could not figure out the corresponding sign for the half-nasal m.
>>
>> Since the anusvara ? is also frequent in Sinhala, I am using ? for
>> transcribing the half nasal m, e. g. a?ba.
>>
>>
>> My work does not allow the composition of signs with the help of an
>> additional accent.
>>
>>
>> Anyone came across the Unicode-standard for he half nasal of m?
>>
>>
>> Best
>>
>>
>> Rolf Heinrich Koch
>>
>>
>>
>>
>>
>> www.rolfheinrichkoch.wordpress.com
>> <https://urldefense.proofpoint.com/v2/url?u=http-3A__www.rolfheinrichkoch.wordpress.com&d=CwMFaQ&c=8hUWFZcy2Z-Za5rBPlktOQ&r=yKOAMu7Fm_W5kv9CXfjbmb6aWTY6BVQCYZ5TKkB486Q&m=ymLiRDxGRSeCeeK9p05Ce0keYvKLc8rx3xE4i0Z03xk&s=E9pM4PBAS8q-KFnCDNQSJpJLH5Wh_8AZuWf7HbKyp8w&e=>
>>
>>
>> _______________________________________________
>> 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
>> <https://urldefense.proofpoint.com/v2/url?u=http-3A__listinfo.indology.info&d=CwMFaQ&c=8hUWFZcy2Z-Za5rBPlktOQ&r=yKOAMu7Fm_W5kv9CXfjbmb6aWTY6BVQCYZ5TKkB486Q&m=ymLiRDxGRSeCeeK9p05Ce0keYvKLc8rx3xE4i0Z03xk&s=76toyuRN68tXFThX1_4tM5SkTkrMioY1gPnXaQ4hP4s&e=>
>> (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)
>
>
>


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From nmisra at gmail.com  Sat Aug  6 20:29:54 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Sun, 07 Aug 16 01:59:54 +0530
Subject: [INDOLOGY] Etymology of vetana 'wages'
In-Reply-To: <D3CB961D.13364%drdj@austin.utexas.edu>
Message-ID: <CAATk=rAKgQfqMhafAORSmgytOkHFThHm=cKOXsJOzRm+mLHEgA@mail.gmail.com>

On 6 August 2016 at 23:56, Donald R Davis <drdj at austin.utexas.edu> wrote:

> Dear Colleagues,
>
> M.A. Mehendale, ?Some Remarks of the Language of the Original Buddhist
> Canon,? Bulletin of the Deccan College Research Institute, Vol. 17, No. 3
> (December 1955) suggests that the etymology of Skt. *vetana* ?wages? is "
> *vedana* ?wealth, possessions? from /*vid* ?to find, to obtain, to give,
> etc.? which is known since the Rgveda? (p167).
>
> Would those of you with IE expertise kindly confirm this etymology, point
> me elsewhere, or share your thoughts on alternative etymologies?  I have
> not yet been able to check Mayrhofer.
>
>
>
Sounds dubious, for how the *d* of *vid* would change to *t *when followed
by a vowel is beyond me. Here is the authentic traditional etymology:



v? gativy?ptiprajanak?ntyasanakh?dane?u (DP 1048) ? v?patibhy?? tanan (US
3.150) ? v? + tanan ? halantyam (A 1.3.3), tasya lopa? (A 1.3.9) ? v? +
tana ? s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) ? ve tana ? vetana.


The U??dis?tra *v?patibhy?? tanan* (US 3.150) ordains the suffix *tanan*
(of which only *tana* remains) from the root *v?
gativy?ptiprajanak?ntyasanakh?dane?u*? which is used in the meanings of
*gati* (movement), *vy?pti* (pervading), *prajana* (conception), *k?nti*
(desire), *asana* (throwing), and *kh?dana* (eating). The rule
s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) results in the ?v?? ? ve
transformation to get ?vetana?.


The word occurs in Amarako?a 2.10.38, and the various commentaries on it
may be consulted. Both the *Udgh??ana* and *Vy?khy?sudh?* commentaries cite
US 3.150 and explain the word as *v?yate anena iti vetanam*. The form
*v?yate* is the passive (*yaki*, or *karma?i*) form of the root *v?* whose
active (*karttari*) form is *veti*. The meaning of *v?yate anena iti
vetanam*, consequently, is ?that with which [something] is obtained is
vetana?. Roots with the meaning ?to go? also have the meaning ?to obtain?
as per the maxim *ye gatyarth?ste pr?ptyarth??*.


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From jpo at austin.utexas.edu  Sat Aug  6 21:03:04 2016
From: jpo at austin.utexas.edu (Olivelle, J P)
Date: Sat, 06 Aug 16 21:03:04 +0000
Subject: [INDOLOGY] Etymology of vetana 'wages'
In-Reply-To: <CAATk=rAKgQfqMhafAORSmgytOkHFThHm=cKOXsJOzRm+mLHEgA@mail.gmail.com>
Message-ID: <38E8B33D-92E1-4730-92F4-738FDDD4FB43@austin.utexas.edu>

Actually, Mayrhofer (3: 254) says ?Vielleicht doch mit Mehendale? ? and given the vid etymology. The change from -d- to -t- is viewed as a NW dialectical variation. He also refers to Kuiper (ZII 8, 263f) who appears to derive it from veto with the suffix -tana, as Mr. Misra states. There appears to be no consensus among historical linguists.

Patrick



On Aug 6, 2016, at 3:29 PM, Nityanand Misra <nmisra at gmail.com<mailto:nmisra at gmail.com>> wrote:



On 6 August 2016 at 23:56, Donald R Davis <drdj at austin.utexas.edu<mailto:drdj at austin.utexas.edu>> wrote:
Dear Colleagues,

M.A. Mehendale, ?Some Remarks of the Language of the Original Buddhist Canon,? Bulletin of the Deccan College Research Institute, Vol. 17, No. 3 (December 1955) suggests that the etymology of Skt. vetana ?wages? is "vedana ?wealth, possessions? from /vid ?to find, to obtain, to give, etc.? which is known since the Rgveda? (p167).

Would those of you with IE expertise kindly confirm this etymology, point me elsewhere, or share your thoughts on alternative etymologies?  I have not yet been able to check Mayrhofer.



Sounds dubious, for how the d of vid would change to t when followed by a vowel is beyond me. Here is the authentic traditional etymology:

v? gativy?ptiprajanak?ntyasanakh?dane?u (DP 1048) ? v?patibhy?? tanan (US 3.150) ? v? + tanan ? halantyam (A 1.3.3), tasya lopa? (A 1.3.9) ? v? + tana ? s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) ? ve tana ? vetana.

The U??dis?tra v?patibhy?? tanan (US 3.150) ordains the suffix tanan (of which only tana remains) from the root v? gativy?ptiprajanak?ntyasanakh?dane?u? which is used in the meanings of gati (movement), vy?pti (pervading), prajana (conception), k?nti (desire), asana (throwing), and kh?dana (eating). The rule s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) results in the ?v?? ? ve transformation to get ?vetana?.

The word occurs in Amarako?a 2.10.38, and the various commentaries on it may be consulted. Both the Udgh??ana and Vy?khy?sudh? commentaries cite US 3.150 and explain the word as v?yate anena iti vetanam. The form v?yate is the passive (yaki, or karma?i) form of the root v? whose active (karttari) form is veti. The meaning of v?yate anena iti vetanam, consequently, is ?that with which [something] is obtained is vetana?. Roots with the meaning ?to go? also have the meaning ?to obtain? as per the maxim ye gatyarth?ste pr?ptyarth??.



_______________________________________________
INDOLOGY mailing list
INDOLOGY at list.indology.info<mailto:INDOLOGY at list.indology.info>
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From wujastyk at gmail.com  Sun Aug  7 14:49:55 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Sun, 07 Aug 16 16:49:55 +0200
Subject: [INDOLOGY] Mind and moon
In-Reply-To: <CAPTZ0VwSu=ZN6_o_QxGreaLTA1gOX8QUZVXqGGVevu=n-LvMjw@mail.gmail.com>
Message-ID: <CAKdt-CfEdFS_UsX0n+UGmO9u-vesVsrJU=hm9mwN9sqLXyoSNQ@mail.gmail.com>

May I request that further participants to the mind/moon discussion
explicitly take note of Jan Gonda's 1986 paper ('Mind and Moon.' In: G.
Bhattacharya (ed.). *Deyadharma: Studies in Memory of Dr. **DC Sircar *(Delhi,
India : Sri Satguru Publications): 147-160.
) and respond to it, at least to some degree?  I'm not saying "Gonda was
right" or anything like that.  But he was a careful scholar with a lot of
experience, and his remarks on this subject probably form a worthwhile
starting point for further discussion.  I am recommending this procedure in
contrast to the more poetic, and perhaps more charming method of expressing
what one spontaneously feels about the moon and the mind.

Best wishes,
Dominik Wujastyk


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From jpo at austin.utexas.edu  Sun Aug  7 17:23:39 2016
From: jpo at austin.utexas.edu (Olivelle, J P)
Date: Sun, 07 Aug 16 17:23:39 +0000
Subject: [INDOLOGY] Mind and moon
In-Reply-To: <CAKdt-CfEdFS_UsX0n+UGmO9u-vesVsrJU=hm9mwN9sqLXyoSNQ@mail.gmail.com>
Message-ID: <10F41F75-C998-4E98-97F2-318C53461A08@austin.utexas.edu>

Dominik:

Could you post a PDF of the article, if you have it?

Patrick



On Aug 7, 2016, at 9:49 AM, Dominik Wujastyk <wujastyk at gmail.com<mailto:wujastyk at gmail.com>> wrote:

May I request that further participants to the mind/moon discussion explicitly take note of Jan Gonda's 1986 paper ('Mind and Moon.' In: G. Bhattacharya (ed.). Deyadharma: Studies in Memory of Dr. DC Sircar (Delhi, India : Sri Satguru Publications): 147-160.
) and respond to it, at least to some degree?  I'm not saying "Gonda was right" or anything like that.  But he was a careful scholar with a lot of experience, and his remarks on this subject probably form a worthwhile starting point for further discussion.  I am recommending this procedure in contrast to the more poetic, and perhaps more charming method of expressing what one spontaneously feels about the moon and the mind.

Best wishes,
Dominik Wujastyk
_______________________________________________
INDOLOGY mailing list
INDOLOGY at list.indology.info<mailto: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)



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From wujastyk at gmail.com  Sun Aug  7 21:18:12 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Sun, 07 Aug 16 23:18:12 +0200
Subject: [INDOLOGY] Mind and moon
In-Reply-To: <10F41F75-C998-4E98-97F2-318C53461A08@austin.utexas.edu>
Message-ID: <CAKdt-Cdxp-Rooz0QXC7QtFJjYVi-UfA4pGvVB7A6M5x-eOcBzg@mail.gmail.com>

I'm sorry, I'm travelling and I don't have Gonda's article on my local
disk.

I also apologise unreservedly for my snooty post.  I should count to ten
more often, and then press delete :-)

Dominik



On 7 August 2016 at 19:23, Olivelle, J P <jpo at austin.utexas.edu> wrote:

> Dominik:
>
> Could you post a PDF of the article, if you have it?
>
> Patrick
>
>


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From nmisra at gmail.com  Mon Aug  8 00:51:14 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Mon, 08 Aug 16 06:21:14 +0530
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <CAKdt-CcRDvR_91_oz3vq_NSpDQj5MofdhQ91tFv_uU0DcZqtvw@mail.gmail.com>
Message-ID: <CAATk=rCL395qxfT-WmBCKbNp0DD8ruEL0KMKX1Y8AusxT4_rLQ@mail.gmail.com>

On 4 August 2016 at 01:30, Dominik Wujastyk <wujastyk at gmail.com> wrote:

> On 2 August 2016 at 07:08, Dean Michael Anderson via INDOLOGY <
> indology at list.indology.info> wrote:
>
>>
>>
>>
> "The conceptual matrix of integral unity is illustrated in the metaphor
>> ?[...]"
>>
>
> ?Isn't that a quote from Alan Sokal, "Transgressing the Boundaries"??
>
>
> ?:-)?
>
>
Sokal?s paper does not have any matrix algebra. Perhaps it is influenced by
?The Language of the Gods in the World of Men?, which has a section titled
?The Geocultural Matrix of Sanskrit Knowledge? and in which superposition
principle,[1] matrix norms,[2] and equality of matrices[3] are discussed.
:-))

[1] ?... the superposed matrix and its norms ...? (p. 26)
[2] ibid.
[3] ?... an identical geocultural matrix conditioned the existence ...? (p.
199)


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From eastwestcultural at yahoo.com  Mon Aug  8 03:14:20 2016
From: eastwestcultural at yahoo.com (Dean Michael Anderson)
Date: Mon, 08 Aug 16 03:14:20 +0000
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <CAATk=rCL395qxfT-WmBCKbNp0DD8ruEL0KMKX1Y8AusxT4_rLQ@mail.gmail.com>
Message-ID: <1184545429.796997.1470626060754.JavaMail.yahoo@mail.yahoo.com>

I didn't say that, Dominik did. But I'm glad you brought that up because I meant to ask him if he really said it or if he was just joking. :-)
Dean

      From: Nityanand Misra <nmisra at gmail.com>
 To: Dominik Wujastyk <wujastyk at gmail.com> 
Cc: Dean Michael Anderson <eastwestcultural at yahoo.com>; Indology List <indology at list.indology.info>
 Sent: Monday, August 8, 2016 6:21 AM
 Subject: Re: [INDOLOGY] reviews of Malhotra's books
   


On 4 August 2016 at 01:30, Dominik Wujastyk <wujastyk at gmail.com> wrote:

On 2 August 2016 at 07:08, Dean Michael Anderson via INDOLOGY <indology at list.indology.info> wrote:


?


 "The conceptual matrix of integral unity is illustrated in the metaphor??[...]"

?Isn't that a quote from Alan Sokal, "Transgressing the Boundaries"???
?:-)?


Sokal?s paper does not have any matrix algebra. Perhaps it is influenced by ?The Language of the Gods in the World of Men?, which has a section titled ?The Geocultural Matrix of Sanskrit Knowledge? and in which superposition principle,[1] matrix norms,[2] and equality of matrices[3] are discussed. :-))
[1] ?... the superposed matrix and its norms ...? (p. 26)[2] ibid.[3] ?... an identical geocultural matrix conditioned the existence ...? (p. 199) ????


  


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From nmisra at gmail.com  Mon Aug  8 04:40:53 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Mon, 08 Aug 16 10:10:53 +0530
Subject: [INDOLOGY] reviews of Malhotra's books
In-Reply-To: <1184545429.796997.1470626060754.JavaMail.yahoo@mail.yahoo.com>
Message-ID: <CAATk=rANJaUkrfdUpOozNWdtsO7T-Xj8VPAgiyOZXKNrYkGVdQ@mail.gmail.com>

On 8 August 2016 at 08:44, Dean Michael Anderson <eastwestcultural at yahoo.com
> wrote:

> I didn't say that, Dominik did. But I'm glad you brought that up because I
> meant to ask him if he really said it or if he was just joking. :-)
>
>
>
At first even I did not know if he really said it or if he was joking, it
took me some time to realize he was joking. So was I. Being a statistical
analyst by profession, I deal with matrix algebra often where we do have
norms and equality of matrices. :)


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From davidpaolo.pierdominicileao at uniroma1.it  Mon Aug  8 08:29:09 2016
From: davidpaolo.pierdominicileao at uniroma1.it (David Pierdominici)
Date: Mon, 08 Aug 16 10:29:09 +0200
Subject: [INDOLOGY] question
Message-ID: <5070B053-CCC5-4624-A050-912A6F4D039C@uniroma1.it>

Dear Colleagues,

I?d like to ask a question, maybe silly.
I am reading just now an excerpt from the introduction by Anujan Achan in his critical edition of Bhagavadajjuk?yaprahasana: ? ?I owe perhaps a word of explanation with regards the peculiar way of writing Prakrit in the Malabar MSS. While, for instance, the Prakrit form of ?rya is usually written as ayya or ajja, our MSS. mostly write a?a, with a circle in the middle. They similarly write e?va, e?ka?, with a circle, which obviously indicates that the letter that immediately follows it is to be reduplicated??.  The point is: is this tendency confined only to Malabar area, or is it to be found in other scriptural realities also? 
In case, forgive my little experience in Prakrit portions of South Indian mss.

Thanking in advance, my kindest regards,

 David Pierdominici
PhD candidate
Sapienza Universit? di Roma




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From H.J.H.Tieken at hum.leidenuniv.nl  Mon Aug  8 08:37:14 2016
From: H.J.H.Tieken at hum.leidenuniv.nl (Tieken, H.J.H.)
Date: Mon, 08 Aug 16 08:37:14 +0000
Subject: [INDOLOGY] question
In-Reply-To: <5070B053-CCC5-4624-A050-912A6F4D039C@uniroma1.it>
Message-ID: <EA8F815D502BC14097213C5D85BA1C6522CFF9BA@SPMXM07.VUW.leidenuniv.nl>

You might consult:

Anna Aurelia Esposito, C?rudatta. Ein indisches Schauspiel. (Drama und Theater in Suedasien 4). Wiesbaden: Harrassowitz Verlag.

The subtitle of the book is: Kritische Edition und Uebersetzung mit einer Studie des Prakrits der "Trivandrum-Dramen".

Herman Tieken
Stationsweg 58
2515 BP Den Haag
The Netherlands
00 31 (0)70 2208127
website: hermantieken.com<http://hermantieken.com/>
________________________________
Van: INDOLOGY [indology-bounces at list.indology.info] namens David Pierdominici [davidpaolo.pierdominicileao at uniroma1.it]
Verzonden: maandag 8 augustus 2016 10:29
Aan: Indology
Onderwerp: [INDOLOGY] question


Dear Colleagues,


I?d like to ask a question, maybe silly.

I am reading just now an excerpt from the introduction by Anujan Achan in his critical edition of Bhagavadajjuk?yaprahasana: ? ?I owe perhaps a word of explanation with regards the peculiar way of writing Prakrit in the Malabar MSS. While, for instance, the Prakrit form of ?rya is usually written as ayya or ajja, our MSS. mostly write a?a, with a circle in the middle. They similarly write e?va, e?ka?, with a circle, which obviously indicates that the letter that immediately follows it is to be reduplicated??.  The point is: is this tendency confined only to Malabar area, or is it to be found in other scriptural realities also?

In case, forgive my little experience in Prakrit portions of South Indian mss.


Thanking in advance, my kindest regards,


 David Pierdominici
PhD candidate
Sapienza Universit? di Roma




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From slaje at kabelmail.de  Mon Aug  8 10:17:07 2016
From: slaje at kabelmail.de (Walter Slaje)
Date: Mon, 08 Aug 16 12:17:07 +0200
Subject: [INDOLOGY] question
In-Reply-To: <EA8F815D502BC14097213C5D85BA1C6522CFF9BA@SPMXM07.VUW.leidenuniv.nl>
Message-ID: <CALoZ1nUoOHZBA1w8nn01fuKM-USQHh54zv_ZysFhWKD+hmbeKQ@mail.gmail.com>

You will find a direct reference to this kind of  abbreviations used in
Achan?s edition on p. 89 of:


?Die Heiligen-Het?re. *Bhagavadajjukam*. Eine indische Yoga-Kom?die.
?bersetzt und mit Anmerkungen versehen von Ulrike Roesler, Jayandra Soni,
Luitgard Soni, Roland Steiner und Martin Straube. Sanskrit- und
Prakrit-Text herausgegeben von Roland Steiner und Martin Straube. Mit einem
Nachwort von Roland Steiner.

M?nchen: Kirchheim 2006.



Compare also:

Steiner, Roland: Philologische Untersuchungen zum *Bhagavadajjuka*. In:
Indisches Theater: Text, Theorie, Praxis, hrsg. von Karin Steiner und
Heidrun Br?ckner. Wiesbaden, 2010, S. 77-115.



Regards,

WS

-----------------------------
Prof. Dr. Walter Slaje
Hermann-L?ns-Str. 1
D-99425 Weimar
Deutschland

Ego ex animi mei sententia spondeo ac polliceor
studia humanitatis impigro labore culturum et provecturum
non sordidi lucri causa nec ad vanam captandam gloriam,
sed quo magis veritas propagetur et lux eius, qua salus
humani generis continetur, clarius effulgeat.
Vindobonae, die XXI. mensis Novembris MCMLXXXIII.

2016-08-08 10:37 GMT+02:00 Tieken, H.J.H. <H.J.H.Tieken at hum.leidenuniv.nl>:

> You might consult:
>
> Anna Aurelia Esposito, C?rudatta. Ein indisches Schauspiel. (Drama und
> Theater in Suedasien 4). Wiesbaden: Harrassowitz Verlag.
>
> The subtitle of the book is: Kritische Edition und Uebersetzung mit einer
> Studie des Prakrits der "Trivandrum-Dramen".
>
> Herman Tieken
> Stationsweg 58
> 2515 BP Den Haag
> The Netherlands
> 00 31 (0)70 2208127
> website: hermantieken.com
> ------------------------------
> *Van:* INDOLOGY [indology-bounces at list.indology.info] namens David
> Pierdominici [davidpaolo.pierdominicileao at uniroma1.it]
> *Verzonden:* maandag 8 augustus 2016 10:29
> *Aan:* Indology
> *Onderwerp:* [INDOLOGY] question
>
> Dear Colleagues,
>
>
> I?d like to ask a question, maybe silly.
>
> I am reading just now an excerpt from the introduction by Anujan Achan in
> his critical edition of *Bhagavadajjuk?yaprahasana*: ? ?I owe perhaps a
> word of explanation with regards the peculiar way of writing Prakrit in the
> Malabar MSS. While, for instance, the Prakrit form of ?rya is usually
> written as *ayya* or *ajja*, our MSS. mostly write *a*?*a*, with a circle
> in the middle. They similarly write *e*?*va*, *e*?*ka*?, with a circle,
> which obviously indicates that the letter that immediately follows it is to
> be reduplicated??.  The point is: is this tendency confined only to Malabar
> area, or is it to be found in other scriptural realities also?
>
> In case, forgive my little experience in Prakrit portions of South Indian
> mss.
>
>
> Thanking in advance, my kindest regards,
>
>
>  David Pierdominici
> PhD candidate
> Sapienza Universit? di Roma
>
>
>
> _______________________________________________
> 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)
>


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From karp at uw.edu.pl  Mon Aug  8 15:49:08 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Mon, 08 Aug 16 17:49:08 +0200
Subject: [INDOLOGY] DOT 2013
Message-ID: <CALNcvFtnVowFmtg8fT2JJM6UCw7+Z0+-s_Vy3y6YNctm9d7rng@mail.gmail.com>

Dear Colleagues,

Introduction to the Panel on reuse of Texts, Images and Ideas, DOT
2013: "Adaptive
Reuse of Texts, Ideas and Images" - by Elisa Freschi, Philipp Maas

https://www.academia.edu/4439646/Introduction_to_the_Panel_on_reuse_of_Texts_Images_and_Ideas

I'd like to quote from the text. How to do it - properly?

Best,

Artur Karp (ret.)
University of Warsaw
Poland


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From karp at uw.edu.pl  Mon Aug  8 16:21:08 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Mon, 08 Aug 16 18:21:08 +0200
Subject: [INDOLOGY] DOT 2013
In-Reply-To: <CALNcvFtnVowFmtg8fT2JJM6UCw7+Z0+-s_Vy3y6YNctm9d7rng@mail.gmail.com>
Message-ID: <CALNcvFtQ0bAyed3hYyoC7rV5gp99M-UvSG8pxdE9JgtMgQK8sQ@mail.gmail.com>

And - let me ask: do you now of any works devoted to the question of REUSE
(of texts, ideas, images)?

Artur

2016-08-08 17:49 GMT+02:00 Artur Karp <karp at uw.edu.pl>:

> Dear Colleagues,
>
> Introduction to the Panel on reuse of Texts, Images and Ideas, DOT 2013: "Adaptive
> Reuse of Texts, Ideas and Images" - by Elisa Freschi, Philipp Maas
>
> https://www.academia.edu/4439646/Introduction_to_the_
> Panel_on_reuse_of_Texts_Images_and_Ideas
>
> I'd like to quote from the text. How to do it - properly?
>
> Best,
>
> Artur Karp (ret.)
> University of Warsaw
> Poland
>


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From tsaralere at gmail.com  Mon Aug  8 16:23:42 2016
From: tsaralere at gmail.com (Tejas Aralere)
Date: Mon, 08 Aug 16 12:23:42 -0400
Subject: [INDOLOGY] Yavana Jataka Sanskrit PDF
Message-ID: <CAJ=BjrATDXZ4pU2ohNbLN7P6xHcxffeGuvTabO7viOzn=mGcvg@mail.gmail.com>

Dear All,

I was wondering if anyone has a PDF of the Yavana Jataka in Sanskrit.  I
have David Pingree's translation into English which is widely available
online, but would like the Sanskrit text.

Many thanks,

Tejas Aralere


-- 
Tejas S. Aralere
Student at The College of William and Mary
tsaralere at email.wm.edu


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From asko.parpola at helsinki.fi  Mon Aug  8 19:02:47 2016
From: asko.parpola at helsinki.fi (asko.parpola at helsinki.fi)
Date: Mon, 08 Aug 16 22:02:47 +0300
Subject: [INDOLOGY] Fwd: Obituary of Professor Braj B. Kachru
Message-ID: <20160808220247.Horde.RVXk7_Rg9JAX7jwHKpYpGA3@webmail.helsinki.fi>



----- Forwarded message from "S.N. Sridhar" <sn.sridhara at gmail.com> -----
    Date: Mon, 8 Aug 2016 09:33:54 -0400
    From: "S.N. Sridhar" <sn.sridhara at gmail.com>
Subject: Obituary of Professor Braj B. Kachru
      To: ISDL <ijdlisdl at gmail.com>

Dear ISDL Colleagues,

I have the sad task of informing you that Professor Braj B. Kachru, one of
the leading figures in Indian and international linguistics passed away on
August 29th.  I attach an obituary note. Please inform your contacts as
appropriate.

Sincerely,
S.N. Sridhar

--
*S.N. Sridhar*
SUNY Distinguished Service Professor
Professor of Linguistics & India Studies
Director, Center for India Studies
East 5350, Melville Library
Stony Brook University
Stony Brook, NY 11794-3386
Telephone (631) 632-9742
email: s.sridhar at stonybrook.edu
www.stonybrook.edu/india

----- End forwarded message -----



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From disimone at alumni.stanford.edu  Mon Aug  8 21:33:03 2016
From: disimone at alumni.stanford.edu (Charles DiSimone)
Date: Mon, 08 Aug 16 23:33:03 +0200
Subject: [INDOLOGY] DOT 2013
In-Reply-To: <CALNcvFtQ0bAyed3hYyoC7rV5gp99M-UvSG8pxdE9JgtMgQK8sQ@mail.gmail.com>
Message-ID: <CADKD_zgO3sMY0=ij0=uXfU6bvtdjJ02cDa-OHbuUw-+DaBCLmw@mail.gmail.com>

"And - let me ask: do you now of any works devoted to the question of REUSE
(of texts, ideas, images)?"

There was actually a thread on reuse here on Indology not too long ago,
last July.

You may be interested in this if not aware:
http://link.springer.com/article/10.1007/s10781-014-9232-9

and this: http://link.springer.com/journal/10781/43/2/page/1

and this: https://journals.ub.uni-heidelberg.de/index.php/jiabs (JIABS
36-37/1-2 (2013-2014[2015])) for the section 'Authors and Editors in the
Literary Traditions of Asian Buddhism'

And finally, the next issue of Buddhist Studies Review will be edited by
Elisa Freschi, Jowita Kramer, and Cathy Cantwell and deals with issues of
reuse from our panel at the last IABS congress in Vienna.

Best wishes,
Charles DiSimone

On Mon, Aug 8, 2016 at 6:21 PM, Artur Karp <karp at uw.edu.pl> wrote:

> And - let me ask: do you now of any works devoted to the question of REUSE
> (of texts, ideas, images)?
>
> Artur
>
> 2016-08-08 17:49 GMT+02:00 Artur Karp <karp at uw.edu.pl>:
>
>> Dear Colleagues,
>>
>> Introduction to the Panel on reuse of Texts, Images and Ideas, DOT 2013: "Adaptive
>> Reuse of Texts, Ideas and Images" - by Elisa Freschi, Philipp Maas
>>
>> https://www.academia.edu/4439646/Introduction_to_the_Panel_
>> on_reuse_of_Texts_Images_and_Ideas
>>
>> I'd like to quote from the text. How to do it - properly?
>>
>> Best,
>>
>> Artur Karp (ret.)
>> University of 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)
>



-- 
Charles DiSimone
Promotionsprogramm Buddhismus-Studien
Institut f?r Indologie und Tibetologie
Ludwig-Maximilians-Universit?t M?nchen


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From karp at uw.edu.pl  Mon Aug  8 21:53:02 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Mon, 08 Aug 16 23:53:02 +0200
Subject: [INDOLOGY] DOT 2013
In-Reply-To: <CADKD_zgO3sMY0=ij0=uXfU6bvtdjJ02cDa-OHbuUw-+DaBCLmw@mail.gmail.com>
Message-ID: <CALNcvFsgC2Wjqs_49VzWjscOSpZ71ytFEcA57gNyrMtcwSTUOw@mail.gmail.com>

Dear Charles,

Thank you.

I was ill at the time, and missed the thread. Cristina Bignami's paper (Re-use
in the Art Field: The Iconography of Yak??) answers some of my questions re
the mechanics of re-use.

Thanx once more,

Artur

2016-08-08 23:33 GMT+02:00 Charles DiSimone <disimone at alumni.stanford.edu>:

>
> "And - let me ask: do you now of any works devoted to the question of
> REUSE (of texts, ideas, images)?"
>
> There was actually a thread on reuse here on Indology not too long ago,
> last July.
>
> You may be interested in this if not aware: http://link.springer.
> com/article/10.1007/s10781-014-9232-9
>
> and this: http://link.springer.com/journal/10781/43/2/page/1
>
> and this: https://journals.ub.uni-heidelberg.de/index.php/jiabs (JIABS
> 36-37/1-2 (2013-2014[2015])) for the section 'Authors and Editors in the
> Literary Traditions of Asian Buddhism'
>
> And finally, the next issue of Buddhist Studies Review will be edited by
> Elisa Freschi, Jowita Kramer, and Cathy Cantwell and deals with issues of
> reuse from our panel at the last IABS congress in Vienna.
>
> Best wishes,
> Charles DiSimone
>
> On Mon, Aug 8, 2016 at 6:21 PM, Artur Karp <karp at uw.edu.pl> wrote:
>
>> And - let me ask: do you now of any works devoted to the question of REUSE
>> (of texts, ideas, images)?
>>
>> Artur
>>
>> 2016-08-08 17:49 GMT+02:00 Artur Karp <karp at uw.edu.pl>:
>>
>>> Dear Colleagues,
>>>
>>> Introduction to the Panel on reuse of Texts, Images and Ideas, DOT 2013: "Adaptive
>>> Reuse of Texts, Ideas and Images" - by Elisa Freschi, Philipp Maas
>>>
>>> https://www.academia.edu/4439646/Introduction_to_the_Panel_o
>>> n_reuse_of_Texts_Images_and_Ideas
>>>
>>> I'd like to quote from the text. How to do it - properly?
>>>
>>> Best,
>>>
>>> Artur Karp (ret.)
>>> University of 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)
>>
>
>
>
> --
> Charles DiSimone
> Promotionsprogramm Buddhismus-Studien
> Institut f?r Indologie und Tibetologie
> Ludwig-Maximilians-Universit?t M?nchen
>


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From psdmccartney at gmail.com  Tue Aug  9 02:46:31 2016
From: psdmccartney at gmail.com (Patrick Mccartney)
Date: Tue, 09 Aug 16 12:46:31 +1000
Subject: [INDOLOGY] Maths of Om
Message-ID: <682490B2-84BE-428C-8E1D-AFD74CA28F21@gmail.com>

Dear Friends, 

I was going thru my book shelf and stumbled across this loose bit of paper. On it is an 'interesting' mathematical formula  pertaining to the value of 'om'. 

 I think my old yoga teacher gave me this page many years ago. 

I am no mathematician but I would be curious to know from the more mathematically inclined folk amongst us what you think of it. 

On the opp side of the page there is a reference scribbled which might be linked. 

Page 44 - SK Kapoor - science and technology of the Vedas. Nag publishers, Delhi 

Maheshwara sutra and Saraswati mantra

Dharam hinduja international centre of Indic sequence 



Best, 

Patrick 


Sent from my left foot





Sent from my left foot
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From wujastyk at gmail.com  Tue Aug  9 11:20:10 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Tue, 09 Aug 16 13:20:10 +0200
Subject: [INDOLOGY] Yavana Jataka Sanskrit PDF
In-Reply-To: <CAJ=BjrATDXZ4pU2ohNbLN7P6xHcxffeGuvTabO7viOzn=mGcvg@mail.gmail.com>
Message-ID: <CAKdt-CdhSPSwDcPurk_XpQct118kLsupn0t4Mqk5_E-VCJAA-Q@mail.gmail.com>

Dear Tejas, if you are not already, you should take into account the work
of Harry Falk and, especially more recently, of Bill Mak, in making
important revisions to our understanding of this text since David's
pioneering work.

Best,
Dominik Wujastyk

--
Professor Dominik Wujastyk* <http://ualberta.academia.edu/DominikWujastyk>
Singhmar Chair in Classical Indian Society and Polity
Department of History and Classics <http://historyandclassics.ualberta.ca/>
University of Alberta, Canada

<https://mail.google.com/mail/u/0/goog_1525257691>
?sas.ualberta.ca?


On 8 August 2016 at 18:23, Tejas Aralere <tsaralere at gmail.com> wrote:

> Dear All,
>
> I was wondering if anyone has a PDF of the Yavana Jataka in Sanskrit.  I
> have David Pingree's translation into English which is widely available
> online, but would like the Sanskrit text.
>
> Many thanks,
>
> Tejas Aralere
>
>
> --
> Tejas S. Aralere
> Student at The College of William and Mary
> tsaralere at email.wm.edu
>
> _______________________________________________
> 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)
>


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From nagarajpaturi at gmail.com  Tue Aug  9 12:02:57 2016
From: nagarajpaturi at gmail.com (Nagaraj Paturi)
Date: Tue, 09 Aug 16 17:32:57 +0530
Subject: [INDOLOGY] Maths of Om
In-Reply-To: <682490B2-84BE-428C-8E1D-AFD74CA28F21@gmail.com>
Message-ID: <CAJGj9ebetN7qsW_2x+_ULRo18QVdQj5WOR+i-Xgdn6-Ynk2Xow@mail.gmail.com>

Moral of the story: When posts are sent from left foot, all the colourful
video thumbnails disappear from the signature.

On Tue, Aug 9, 2016 at 8:16 AM, Patrick Mccartney <psdmccartney at gmail.com>
wrote:

> Dear Friends,
>
> I was going thru my book shelf and stumbled across this loose bit of
> paper. On it is an 'interesting' mathematical formula  pertaining to the
> value of 'om'.
>
>  I think my old yoga teacher gave me this page many years ago.
>
> I am no mathematician but I would be curious to know from the more
> mathematically inclined folk amongst us what you think of it.
>
> On the opp side of the page there is a reference scribbled which might be
> linked.
>
> Page 44 - SK Kapoor - science and technology of the Vedas. Nag publishers,
> Delhi
>
> Maheshwara sutra and Saraswati mantra
>
> Dharam hinduja international centre of Indic sequence
>
>
>
> Best,
>
> Patrick
>
>
> Sent from my left foot
>
>
>
>
>
> Sent from my left foot
> _______________________________________________
> 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 )


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From arlogriffiths at hotmail.com  Tue Aug  9 14:17:11 2016
From: arlogriffiths at hotmail.com (Arlo Griffiths)
Date: Tue, 09 Aug 16 14:17:11 +0000
Subject: [INDOLOGY] signs on arrowhead
Message-ID: <HE1PR0801MB1772FE69952D69558EF8537FA51C0@HE1PR0801MB1772.eurprd08.prod.outlook.com>

A colleague, running an excavation in the Egyptian eastern desert, has consulted me about the signs on an arrowhead that she has excavated ? see photos attached. It would date to the 3rd c. BCE. These signs ring no bells for me. Do they for anyone in this learned forum?


Thank you.

Arlo Griffiths


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From jacob at fabularasa.dk  Tue Aug  9 22:48:12 2016
From: jacob at fabularasa.dk (jacob at fabularasa.dk)
Date: Wed, 10 Aug 16 00:48:12 +0200
Subject: =?utf-8?Q?[INDOLOGY]_T=C4=ABrtha=E1=B9=85kara_w/_=C5=ABrdhvatilaka=3F?=
Message-ID: <cb4a7bd8a6d4942f39c6908fe0cf4aac@fabularasa.dk>

Dear list,

I recently came upon a series of Indian snakes and ladders (gy?n caupa?) 
charts in a private collection in Germany. I am puzzled by the fact that 
some of them appear to show Jaina t?rtha?karas painted with ?rdhvatilaka 
marks (which, to my knowledge, are not connected with Jainism).

The attached example is colophoned as being from "Bh?v?pur? P?l?th?n?" 
(allegedly a Jaina dharamshala near Palitana, Gujarat) and apparently 
shows the t?rtha?kara Nemin?tha with an ?rdhvatilaka mark on his 
forehead. To add to my confusion, the inscriptions on the chart clearly 
indicate a Vai??ava orientation.

According to the buyer's source, the game used to be played by Brahmin 
pujaris working in or around Jaina temple grounds. While there is some 
possibility that the game chart is a fake produced solely for the 
antiques market, I would be very interested if anybody could enlighten 
me as to what might be going on here.

Kind regards,
Jacob

Jacob Schmidt-Madsen
PhD Fellow (Indology)
Department of Cross-Cultural and Regional Studies
University of Copenhagen
Denmark
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From birgit.kellner at oeaw.ac.at  Wed Aug 10 08:01:58 2016
From: birgit.kellner at oeaw.ac.at (Birgit Kellner)
Date: Wed, 10 Aug 16 10:01:58 +0200
Subject: [INDOLOGY] PDF of Mironov's Catalogue of the St Petersburg Indian mss collections
Message-ID: <57AADF76.3040903@oeaw.ac.at>

Dear colleagues,

I was wondering whether anyone might have a PDF of Mironov's catalogue
of the St Petersburg collections of Indian mss (details below).

N. D. Mironov: Catalogus codicum manu scriptorum Indicorum qui in
Academiae Imperialis Scientiarium Petropolitanae Museo Asiatico
(Petropoli 1914, repr. Delhi 1984).

I did searches at archive.org, the Digital Library of India, as well as
on the website of the Institute of Oriental Manuscript of the Russian
Academy of Sciences (http://www.orientalstudies.ru/), but could not find
one.

I am specifically interested in manuscripts of texts in Sanskrit (or
other Indian languages) that were gifted to the Tsar by the 13th Dalai
Lama. A ms of Kamala??la's third Bh?van?krama (edited by Obermiller) is
one example -- part of a bundle that also contained leaves of the
Vini?cayasa?graha?? --, and I am trying to find out whether there were
more.

With best regards,

Birgit Kellner


-------
Dr. Birgit Kellner
Director
Institute for the Cultural and Intellectual History of Asia
Austrian Academy of Sciences
Apostelgasse 23
A-1030 Vienna / Austria
Phone: (+43-1) 51581 / 6420
Fax: (+43-1) 51581 / 6410
http://ikga.oeaw.ac.at





From dcgunkel at gmail.com  Wed Aug 10 11:06:15 2016
From: dcgunkel at gmail.com (Dieter Gunkel)
Date: Wed, 10 Aug 16 13:06:15 +0200
Subject: [INDOLOGY] Etymology of vetana 'wages'
In-Reply-To: <38E8B33D-92E1-4730-92F4-738FDDD4FB43@austin.utexas.edu>
Message-ID: <CADVOX34wLyaA7PKcnVwgEb44+0QsnJ5+i21XsOfbbd5nnZZEiw@mail.gmail.com>

You might also check

Kim, Jeong-Soo. 2010. Untersuchungen zu altindischen Abstrakta und
Adjektiven im Rigveda und Atharvaveda. Die prim?ren a-St?mme und die
ana-Bildungen. Bremen: Hempen,

which is partly dedicated to nouns suffixed with* -ana-*. If the author
treats *vetana-* in the book, there should be some discussion of its
morphological composition.

Best wishes,

Dieter

On Sat, Aug 6, 2016 at 11:03 PM, Olivelle, J P <jpo at austin.utexas.edu>
wrote:

> Actually, Mayrhofer (3: 254) says ?Vielleicht doch mit Mehendale? ? and
> given the *vid* etymology. The change from -d- to -t- is viewed as a NW
> dialectical variation. He also refers to Kuiper (ZII 8, 263f) who appears
> to derive it from *veto *with the suffix -*tana,* as Mr. Misra states.
> There appears to be no consensus among historical linguists.
>
> Patrick
>
>
>
> On Aug 6, 2016, at 3:29 PM, Nityanand Misra <nmisra at gmail.com> wrote:
>
>
>
> On 6 August 2016 at 23:56, Donald R Davis <drdj at austin.utexas.edu> wrote:
>
>> Dear Colleagues,
>>
>> M.A. Mehendale, ?Some Remarks of the Language of the Original Buddhist
>> Canon,? Bulletin of the Deccan College Research Institute, Vol. 17, No. 3
>> (December 1955) suggests that the etymology of Skt. *vetana* ?wages? is "
>> *vedana* ?wealth, possessions? from /*vid* ?to find, to obtain, to give,
>> etc.? which is known since the Rgveda? (p167).
>>
>> Would those of you with IE expertise kindly confirm this etymology, point
>> me elsewhere, or share your thoughts on alternative etymologies?  I have
>> not yet been able to check Mayrhofer.
>>
>>
>>
> Sounds dubious, for how the *d* of *vid* would change to *t *when
> followed by a vowel is beyond me. Here is the authentic traditional
> etymology:
>
>
> v? gativy?ptiprajanak?ntyasanakh?dane?u (DP 1048) ? v?patibhy?? tanan (US
> 3.150) ? v? + tanan ? halantyam (A 1.3.3), tasya lopa? (A 1.3.9) ? v? +
> tana ? s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) ? ve tana ? vetana.
>
>
> The U??dis?tra *v?patibhy?? tanan* (US 3.150) ordains the suffix *tanan*
> (of which only *tana* remains) from the root * v?
> gativy?ptiprajanak?ntyasanakh?dane?u*? which is used in the meanings of *
> gati* (movement), *vy?pti* (pervading), *prajana* (conception), *k?nti*
> (desire), *asana* (throwing), and * kh?dana* (eating). The rule
> s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) results in the ?v?? ? ve
> transformation to get ?vetana?.
>
>
> The word occurs in Amarako?a 2.10.38, and the various commentaries on it
> may be consulted. Both the *Udgh??ana* and *Vy?khy?sudh?* commentaries
> cite US 3.150 and explain the word as *v?yate anena iti vetanam*. The
> form *v?yate* is the passive (*yaki*, or *karma?i*) form of the root *v?*
> whose active (*karttari*) form is *veti*. The meaning of *v?yate anena
> iti vetanam*, consequently, is ?that with which [something] is obtained
> is vetana?. Roots with the meaning ?to go? also have the meaning ?to
> obtain? as per the maxim *ye gatyarth?ste pr?ptyarth??*.
>
>
>
>
> _______________________________________________
> 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
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> committee)
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From suresh.kolichala at gmail.com  Wed Aug 10 13:01:47 2016
From: suresh.kolichala at gmail.com (Suresh Kolichala)
Date: Wed, 10 Aug 16 09:01:47 -0400
Subject: [INDOLOGY] Etymology of vetana 'wages'
In-Reply-To: <CADVOX34wLyaA7PKcnVwgEb44+0QsnJ5+i21XsOfbbd5nnZZEiw@mail.gmail.com>
Message-ID: <CAOXgvioBiCi3kZmXDZ0XPKjxB2PP76qjbQKJBwUCsoE1-UL=OA@mail.gmail.com>

Are there good reasons for considering the etymology proposed in
Monier-Williams Sanskrit-English Dictionary as "perhaps a corrupted form of
*vartana*" absolutely untenable?

???? [L=44823] [p=0963-b
<http://www.sanskrit-lexicon.uni-koeln.de/scans/MW72Scan/2014/web/webtc/servepdf.php?page=0963>
] *vetana, am,* n. (according to U??di-s.
III. 150. fr. rt. 1. *v?;* perhaps a corrupted form of
*vartana)*
Indo-Aryan is not my area of expertise, but I find *vartana as *found in "
*Vartana-d?na, am,* n. the gift of means of subsistence or wages. *?
Vartana-viniyoga, as,* m. appointment or assignment of means of
subsistence, i. e. of salary, wages, &c. *? Vartan?bh?va (?na-abh?), as,* m.
want of means of subsistence, destitution." is semantically similar to *vetana
*as in "*Vetana-d?na, **am,* n. the paying of wages, hiring. *?
Vetan?d?na **(?na-ad?),
am,* n. non-payment of wages."

Aren't there other examples of a > i/e in the environment of consonant
clusters in Old/Middle Indo-Aryan? Isn't it common for *vr?tti *to
become *vitti
*in Prakrits?

Regards,
Suresh.




On Wed, Aug 10, 2016 at 7:06 AM, Dieter Gunkel <dcgunkel at gmail.com> wrote:

> You might also check
>
> Kim, Jeong-Soo. 2010. Untersuchungen zu altindischen Abstrakta und
> Adjektiven im Rigveda und Atharvaveda. Die prim?ren a-St?mme und die
> ana-Bildungen. Bremen: Hempen,
>
> which is partly dedicated to nouns suffixed with* -ana-*. If the author
> treats *vetana-* in the book, there should be some discussion of its
> morphological composition.
>
> Best wishes,
>
> Dieter
>
> On Sat, Aug 6, 2016 at 11:03 PM, Olivelle, J P <jpo at austin.utexas.edu>
> wrote:
>
>> Actually, Mayrhofer (3: 254) says ?Vielleicht doch mit Mehendale? ? and
>> given the *vid* etymology. The change from -d- to -t- is viewed as a NW
>> dialectical variation. He also refers to Kuiper (ZII 8, 263f) who appears
>> to derive it from *veto *with the suffix -*tana,* as Mr. Misra states.
>> There appears to be no consensus among historical linguists.
>>
>> Patrick
>>
>>
>>
>> On Aug 6, 2016, at 3:29 PM, Nityanand Misra <nmisra at gmail.com> wrote:
>>
>>
>>
>> On 6 August 2016 at 23:56, Donald R Davis <drdj at austin.utexas.edu> wrote:
>>
>>> Dear Colleagues,
>>>
>>> M.A. Mehendale, ?Some Remarks of the Language of the Original Buddhist
>>> Canon,? Bulletin of the Deccan College Research Institute, Vol. 17, No. 3
>>> (December 1955) suggests that the etymology of Skt. *vetana* ?wages? is
>>> "*vedana* ?wealth, possessions? from /*vid* ?to find, to obtain, to
>>> give, etc.? which is known since the Rgveda? (p167).
>>>
>>> Would those of you with IE expertise kindly confirm this etymology,
>>> point me elsewhere, or share your thoughts on alternative etymologies?  I
>>> have not yet been able to check Mayrhofer.
>>>
>>>
>>>
>> Sounds dubious, for how the *d* of *vid* would change to *t *when
>> followed by a vowel is beyond me. Here is the authentic traditional
>> etymology:
>>
>>
>> v? gativy?ptiprajanak?ntyasanakh?dane?u (DP 1048) ? v?patibhy?? tanan
>> (US 3.150) ? v? + tanan ? halantyam (A 1.3.3), tasya lopa? (A 1.3.9) ? v? +
>> tana ? s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) ? ve tana ? vetana.
>>
>>
>> The U??dis?tra *v?patibhy?? tanan* (US 3.150) ordains the suffix *tanan*
>> (of which only *tana* remains) from the root * v?
>> gativy?ptiprajanak?ntyasanakh?dane?u*? which is used in the meanings of *
>> gati* (movement), *vy?pti* (pervading), *prajana* (conception), *k?nti*
>> (desire), *asana* (throwing), and * kh?dana* (eating). The rule
>> s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) results in the ?v?? ? ve
>> transformation to get ?vetana?.
>>
>>
>> The word occurs in Amarako?a 2.10.38, and the various commentaries on it
>> may be consulted. Both the *Udgh??ana* and *Vy?khy?sudh?* commentaries
>> cite US 3.150 and explain the word as *v?yate anena iti vetanam*. The
>> form *v?yate* is the passive (*yaki*, or *karma?i*) form of the root *v?*
>> whose active (*karttari*) form is *veti*. The meaning of *v?yate anena
>> iti vetanam*, consequently, is ?that with which [something] is obtained
>> is vetana?. Roots with the meaning ?to go? also have the meaning ?to
>> obtain? as per the maxim *ye gatyarth?ste pr?ptyarth??*.
>>
>>
>>
>>
>> _______________________________________________
>> 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)
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From georges.pinault at wanadoo.fr  Wed Aug 10 13:40:54 2016
From: georges.pinault at wanadoo.fr (Georges PINAULT)
Date: Wed, 10 Aug 16 15:40:54 +0200
Subject: [INDOLOGY] Etymology of vetana 'wages'
In-Reply-To: <CADVOX34wLyaA7PKcnVwgEb44+0QsnJ5+i21XsOfbbd5nnZZEiw@mail.gmail.com>
Message-ID: <573428174.3832.1470836454725.JavaMail.www@wwinf2216>

Dear All, Actually, the book of Jeong-Soo Kim (2010) does not treat anywhere the issue of Skt. vetana-, since he does not go beyond the material from RV and AV. I may mention that in his second etymological dictionary Mayrhofer quotes vetana- under vedana- (II, p. 580) with question mark, and only refers to his previous dictionary (III, p. 254). I have nothing new to offer, but I would assume that the very specific meaning of vetana- does not favor any identification with v?dana- (RV+), which does not mean 'wages, hire, salary', etc. 
Best regards, Georges-Jean Pinault 




> Message du 10/08/16 13:07
> De : "Dieter Gunkel" 
> A : "Olivelle, J P" 
> Copie ? : "indology at list.indology.info" 
> Objet : Re: [INDOLOGY] Etymology of vetana 'wages'
> 
> You might also check 
>Kim, Jeong-Soo. 2010. Untersuchungen zu altindischen Abstrakta und Adjektiven im Rigveda und Atharvaveda. Die prim?ren a-St?mme und die ana-Bildungen. Bremen: Hempen,
>
>which is partly dedicated to nouns suffixed with -ana-. If the author treats vetana- in the book, there should be some discussion of its morphological composition.
>Best wishes, 
>Dieter
> On Sat, Aug 6, 2016 at 11:03 PM, Olivelle, J P  wrote:
> Actually, Mayrhofer (3: 254) says ?Vielleicht doch mit Mehendale? ? and given the vid etymology. The change from -d- to -t- is viewed as a NW dialectical variation. He also refers to Kuiper (ZII 8, 263f) who appears to derive it from veto with the suffix -tana, as Mr. Misra states. There appears to be no consensus among historical linguists. 
>Patrick
>
>
> On Aug 6, 2016, at 3:29 PM, Nityanand Misra  wrote:
> 
> 
> On 6 August 2016 at 23:56, Donald R Davis  wrote:
> Dear Colleagues,
>M.A. Mehendale, ?Some Remarks of the Language of the Original Buddhist Canon,? Bulletin of the Deccan College Research Institute, Vol. 17, No. 3 (December 1955) suggests that the etymology of Skt. vetana ?wages? is "vedana ?wealth, possessions? from /vid ?to find, to obtain, to give, etc.? which is known since the Rgveda? (p167). 
> Would those of you with IE expertise kindly confirm this etymology, point me elsewhere, or share your thoughts on alternative etymologies? I have not yet been able to check Mayrhofer.
>
>
>Sounds dubious, for how the d of vid would change to t when followed by a vowel is beyond me. Here is the authentic traditional etymology: 
>v? gativy?ptiprajanak?ntyasanakh?dane?u (DP 1048) ? v?patibhy?? tanan (US 3.150) ? v? + tanan ? halantyam (A 1.3.3), tasya lopa? (A 1.3.9) ? v? + tana ? s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) ? ve tana ? vetana.

> 
The U??dis?tra v?patibhy?? tanan (US 3.150) ordains the suffix tanan (of which only tana remains) from the root v? gativy?ptiprajanak?ntyasanakh?dane?u? which is used in the meanings of gati (movement), vy?pti (pervading), prajana (conception), k?nti (desire), asana (throwing), and kh?dana (eating). The rule s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) results in the ?v?? ? ve transformation to get ?vetana?.

>
The word occurs in Amarako?a 2.10.38, and the various commentaries on it may be consulted. Both the Udgh??ana and Vy?khy?sudh? commentaries cite US 3.150 and explain the word as v?yate anena iti vetanam. The form v?yate is the passive (yaki, or karma?i) form of the root v? whose active (karttari) form is veti. The meaning of v?yate anena iti vetanam, consequently, is ?that with which [something] is obtained is vetana?. Roots with the meaning ?to go? also have the meaning ?to obtain? as per the maxim ye gatyarth?ste pr?ptyarth??.

>
> 

>_______________________________________________
> 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)
>
>


_______________________________________________
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From sprajapati22 at yahoo.com  Wed Aug 10 13:50:07 2016
From: sprajapati22 at yahoo.com (Dr. Sweta Prajapati)
Date: Wed, 10 Aug 16 13:50:07 +0000
Subject: Demise
In-Reply-To: <1079013668.11896079.1470837007715.JavaMail.yahoo.ref@mail.yahoo.com>
Message-ID: <1079013668.11896079.1470837007715.JavaMail.yahoo@mail.yahoo.com>

Dear AllWith profound grief I inform about the sad demise of Prof. Rajendra Nanavati, a veteran sSanskrit scholar, former Director of Oriental Institute, Baroda, Gujarat on 9th August 2016.
Sweta Prajapati?Director?Oriental Institute?

Sent from Yahoo Mail on Android


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From suresh.kolichala at gmail.com  Wed Aug 10 14:13:02 2016
From: suresh.kolichala at gmail.com (Suresh Kolichala)
Date: Wed, 10 Aug 16 10:13:02 -0400
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <CAPW7aQH0w+-Rm++RE7QTA9ysQSKvbifPhDBAXEjOYmNRpjDL0A@mail.gmail.com>
Message-ID: <CAOXgvip-KiqNK+Ga-ihPDcwYMfz9MNqFKONPx56zW36ihe_cAA@mail.gmail.com>

Dear Rolf and others,

Sorry for a late response, but I just saw this thread. Since I have some
experience with Unicode as a member of the Unicode Consortium, Here are my
quick remarks:

   1. Please don't use ? for transcribing the half nasal. ? is used for
   anusv?ra in ISO-15919. Sinhala should be using ISO-15919, not IAST. ? is
   not used in ISO-15919.
   2. I don't know what work/application you need this symbol for, but the
   use of combining diacritical marks are very common in Unicode, and widely
   used for Indological purposes, as Hans pointed out.
   3. *m? should serve your purposes for representing the labial
   prenasalized consonant *? (U+0DB9 SINHALA LETTER AMBA BAYANNA)
   4. In the world of Unicode, nobody should be bothering about individual
   glyphs. If you work requires it, then, it is perhaps using an outdated
   technology. Abandon it :).
   5. If you use Unicode, it should not matter whether you are using a Mac,
   PC or any other publishing software. The text should be as transportable as
   the ordinary English Text (which follows ASCII standard). Unicode is an
   international standard, and almost all the applications and operating
   systems developed in the last decade should fully support it.

Regards,
Suresh.


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From nagarajpaturi at gmail.com  Wed Aug 10 14:18:01 2016
From: nagarajpaturi at gmail.com (Nagaraj Paturi)
Date: Wed, 10 Aug 16 19:48:01 +0530
Subject: [INDOLOGY] Etymology of vetana 'wages'
In-Reply-To: <573428174.3832.1470836454725.JavaMail.www@wwinf2216>
Message-ID: <CAJGj9ebemAv+v7FMEDETdd_A0_Q8Sas5+VJG63wGiG5_0O4mTQ@mail.gmail.com>

Dear Suresh garu,

vEtanam is paid in return to a service.

vartanam /vritti (as in the Telugu munuvritti paid during divorce) is paid
for the purpose of subsistence , not (necessarily) in return to a service.

On Wed, Aug 10, 2016 at 7:10 PM, Georges PINAULT <georges.pinault at wanadoo.fr
> wrote:

> Dear All,   Actually, the book of Jeong-Soo Kim (2010) does not treat
> anywhere the issue of Skt. *vetana*-, since he does not go beyond the
> material from RV and AV. I may mention that in his second etymological
> dictionary Mayrhofer quotes *vetana*- under *vedana*- (II, p. 580) with
> question mark, and only refers to his previous dictionary (III, p. 254). I
> have nothing new to offer, but I would assume that the very specific
> meaning of *vetana*- does not favor any identification with *v?dana*-
> (RV+), which does not mean 'wages, hire, salary', etc.
>
> Best regards,    Georges-Jean Pinault
>
>
>
>
>
>
>
>
>
> > Message du 10/08/16 13:07
> > De : "Dieter Gunkel" <dcgunkel at gmail.com>
> > A : "Olivelle, J P" <jpo at austin.utexas.edu>
> > Copie ? : "indology at list.indology.info" <indology at list.indology.info>
> > Objet : Re: [INDOLOGY] Etymology of vetana 'wages'
>
> >
> >
> You might also check
>
> >
> Kim, Jeong-Soo. 2010. Untersuchungen zu altindischen Abstrakta und
> Adjektiven im Rigveda und Atharvaveda. Die prim?ren a-St?mme und die
> ana-Bildungen. Bremen: Hempen,
> >
>
> >
> which is partly dedicated to nouns suffixed with* -ana-*. If the author
> treats *vetana-* in the book, there should be some discussion of its
> morphological composition.
>
> >
> Best wishes,
>
> >
> Dieter
>
> >
> On Sat, Aug 6, 2016 at 11:03 PM, Olivelle, J P <jpo at austin.utexas.edu>
> wrote:
> >
>>
>> Actually, Mayrhofer (3: 254) says ?Vielleicht doch mit Mehendale? ? and
>> given the *vid* etymology. The change from -d- to -t- is viewed as a NW
>> dialectical variation. He also refers to Kuiper (ZII 8, 263f) who appears
>> to derive it from *veto *with the suffix -*tana,* as Mr. Misra states.
>> There appears to be no consensus among historical linguists.
>>
>> >
>> Patrick
>>
>> >
>>
>> >
>>
>> >
>>
>> On Aug 6, 2016, at 3:29 PM, Nityanand Misra <nmisra at gmail.com> wrote:
>>
>> >
>>
>> >
>>
>> >
>> On 6 August 2016 at 23:56, Donald R Davis <drdj at austin.utexas.edu> wrote:
>> >
>>>
>>> Dear Colleagues,
>>>
>>> >
>>> M.A. Mehendale, ?Some Remarks of the Language of the Original Buddhist
>>> Canon,? Bulletin of the Deccan College Research Institute, Vol. 17, No. 3
>>> (December 1955) suggests that the etymology of Skt. *vetana* ?wages? is
>>> "*vedana* ?wealth, possessions? from /*vid* ?to find, to obtain, to
>>> give, etc.? which is known since the Rgveda? (p167).
>>>
>>> >
>>> Would those of you with IE expertise kindly confirm this etymology,
>>> point me elsewhere, or share your thoughts on alternative etymologies?  I
>>> have not yet been able to check Mayrhofer.
>>>
>>> >
>>>
>>> >
>>>
>>
>> >
>> Sounds dubious, for how the *d* of *vid* would change to *t *when
>> followed by a vowel is beyond me. Here is the authentic traditional
>> etymology:
>>
>> >
>>
>> v? gativy?ptiprajanak?ntyasanakh?dane?u (DP 1048) ? v?patibhy?? tanan
>> (US 3.150) ? v? + tanan ? halantyam (A 1.3.3), tasya lopa? (A 1.3.9) ? v? +
>> tana ? s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) ? ve tana ? vetana.
>>
>>
>> >
>>
>> The U??dis?tra *v?patibhy?? tanan* (US 3.150) ordains the suffix *tanan*
>> (of which only *tana* remains) from the root * v?
>> gativy?ptiprajanak?ntyasanakh?dane?u*? which is used in the meanings of *
>> gati* (movement), *vy?pti* (pervading), *prajana* (conception), *k?nti*
>> (desire), *asana* (throwing), and * kh?dana* (eating). The rule
>> s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) results in the ?v?? ? ve
>> transformation to get ?vetana?.
>>
>>
>> >
>>
>> The word occurs in Amarako?a 2.10.38, and the various commentaries on it
>> may be consulted. Both the *Udgh??ana* and *Vy?khy?sudh?* commentaries
>> cite US 3.150 and explain the word as *v?yate anena iti vetanam*. The
>> form *v?yate* is the passive (*yaki*, or *karma?i*) form of the root *v?*
>> whose active (*karttari*) form is *veti*. The meaning of *v?yate anena
>> iti vetanam*, consequently, is ?that with which [something] is obtained
>> is vetana?. Roots with the meaning ?to go? also have the meaning ?to
>> obtain? as per the maxim *ye gatyarth?ste pr?ptyarth??*.
>>
>> >
>>
>>
>> >
>>
>> >
>> _______________________________________________
>> > 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)
>
>
> _______________________________________________
> 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 )


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From soni at staff.uni-marburg.de  Wed Aug 10 14:21:07 2016
From: soni at staff.uni-marburg.de (soni at staff.uni-marburg.de)
Date: Wed, 10 Aug 16 16:21:07 +0200
Subject: [INDOLOGY] Demise
In-Reply-To: <mailman.2011.1470837051.17154.indology_list.indology.info@list.indology.info>
Message-ID: <20160810162107.Horde.Q_QAuR6mfMN3Jq_sCNb4uWO@home.staff.uni-marburg.de>

This is very sad news indeed.
We have lost a fine, versatile scholar and a most helpful fiend.

In sorrow,
J. Soni,
Retired.
Formerly University of Marburg, Germany


----- Message from "Dr. Sweta Prajapati via INDOLOGY"  
<indology at list.indology.info> ---------
     Date: Wed, 10 Aug 2016 15:51:06 +0200
     From: "Dr. Sweta Prajapati via INDOLOGY" <indology at list.indology.info>
Reply-To: sprajapati22 at yahoo.com
  Subject: [INDOLOGY] Demise
       To: indology at list.indology.info


> Dear AllWith profound grief I inform about the sad demise of Prof.  
> Rajendra Nanavati, a veteran sSanskrit scholar, former Director of  
> Oriental Institute, Baroda, Gujarat on 9th August 2016.
> Sweta Prajapati?Director?Oriental Institute?
>
> Sent from Yahoo Mail on Android


----- End message from "Dr. Sweta Prajapati via INDOLOGY"  
<indology at list.indology.info> -----



--






From drdj at austin.utexas.edu  Wed Aug 10 14:43:36 2016
From: drdj at austin.utexas.edu (Donald R Davis)
Date: Wed, 10 Aug 16 14:43:36 +0000
Subject: [INDOLOGY] Etymology of vetana 'wages'
In-Reply-To: <CAJGj9ebemAv+v7FMEDETdd_A0_Q8Sas5+VJG63wGiG5_0O4mTQ@mail.gmail.com>
Message-ID: <D3D0A749.13470%drdj@austin.utexas.edu>

Thanks to everyone on and off list for assistance with this etymology.

Best, Don Davis


From: INDOLOGY <indology-bounces at list.indology.info<mailto:indology-bounces at list.indology.info>> on behalf of Nagaraj Paturi <nagarajpaturi at gmail.com<mailto:nagarajpaturi at gmail.com>>
Date: Wednesday, August 10, 2016 at 9:18 AM
To: "indology at list.indology.info<mailto:indology at list.indology.info>" <indology at list.indology.info<mailto:indology at list.indology.info>>
Subject: Re: [INDOLOGY] Etymology of vetana 'wages'

Dear Suresh garu,

vEtanam is paid in return to a service.

vartanam /vritti (as in the Telugu munuvritti paid during divorce) is paid for the purpose of subsistence , not (necessarily) in return to a service.

On Wed, Aug 10, 2016 at 7:10 PM, Georges PINAULT <georges.pinault at wanadoo.fr<mailto:georges.pinault at wanadoo.fr>> wrote:

Dear All,   Actually, the book of Jeong-Soo Kim (2010) does not treat anywhere the issue of Skt. vetana-, since he does not go beyond the material from RV and AV. I may mention that in his second etymological dictionary Mayrhofer quotes vetana- under vedana- (II, p. 580) with question mark, and only refers to his previous dictionary (III, p. 254). I have nothing new to offer, but I would assume that the very specific meaning of vetana- does not favor any identification with v?dana- (RV+), which does not mean 'wages, hire, salary', etc.

Best regards,    Georges-Jean Pinault









> Message du 10/08/16 13:07
> De : "Dieter Gunkel" <dcgunkel at gmail.com<mailto:dcgunkel at gmail.com>>
> A : "Olivelle, J P" <jpo at austin.utexas.edu<mailto:jpo at austin.utexas.edu>>
> Copie ? : "indology at list.indology.info<mailto:indology at list.indology.info>" <indology at list.indology.info<mailto:indology at list.indology.info>>
> Objet : Re: [INDOLOGY] Etymology of vetana 'wages'

>
>
You might also check

>
Kim, Jeong-Soo. 2010. Untersuchungen zu altindischen Abstrakta und Adjektiven im Rigveda und Atharvaveda. Die prim?ren a-St?mme und die ana-Bildungen. Bremen: Hempen,
>

>
which is partly dedicated to nouns suffixed with -ana-. If the author treats vetana- in the book, there should be some discussion of its morphological composition.

>
Best wishes,

>
Dieter

>
On Sat, Aug 6, 2016 at 11:03 PM, Olivelle, J P <jpo at austin.utexas.edu<mailto:jpo at austin.utexas.edu>> wrote:
>
Actually, Mayrhofer (3: 254) says ?Vielleicht doch mit Mehendale? ? and given the vid etymology. The change from -d- to -t- is viewed as a NW dialectical variation. He also refers to Kuiper (ZII 8, 263f) who appears to derive it from veto with the suffix -tana, as Mr. Misra states. There appears to be no consensus among historical linguists.

>
Patrick

>

>

>
On Aug 6, 2016, at 3:29 PM, Nityanand Misra <nmisra at gmail.com<mailto:nmisra at gmail.com>> wrote:

>

>

>
On 6 August 2016 at 23:56, Donald R Davis <drdj at austin.utexas.edu<mailto:drdj at austin.utexas.edu>> wrote:
>
Dear Colleagues,

>
M.A. Mehendale, ?Some Remarks of the Language of the Original Buddhist Canon,? Bulletin of the Deccan College Research Institute, Vol. 17, No. 3 (December 1955) suggests that the etymology of Skt. vetana ?wages? is "vedana ?wealth, possessions? from /vid ?to find, to obtain, to give, etc.? which is known since the Rgveda? (p167).

>
Would those of you with IE expertise kindly confirm this etymology, point me elsewhere, or share your thoughts on alternative etymologies?  I have not yet been able to check Mayrhofer.

>

>

>
Sounds dubious, for how the d of vid would change to t when followed by a vowel is beyond me. Here is the authentic traditional etymology:

>
v? gativy?ptiprajanak?ntyasanakh?dane?u (DP 1048) ? v?patibhy?? tanan (US 3.150) ? v? + tanan ? halantyam (A 1.3.3), tasya lopa? (A 1.3.9) ? v? + tana ? s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) ? ve tana ? vetana.

>
The U??dis?tra v?patibhy?? tanan (US 3.150) ordains the suffix tanan (of which only tana remains) from the root v? gativy?ptiprajanak?ntyasanakh?dane?u? which is used in the meanings of gati (movement), vy?pti (pervading), prajana (conception), k?nti (desire), asana (throwing), and kh?dana (eating). The rule s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) results in the ?v?? ? ve transformation to get ?vetana?.

>
The word occurs in Amarako?a 2.10.38, and the various commentaries on it may be consulted. Both the Udgh??ana and Vy?khy?sudh? commentaries cite US 3.150 and explain the word as v?yate anena iti vetanam. The form v?yate is the passive (yaki, or karma?i) form of the root v? whose active (karttari) form is veti. The meaning of v?yate anena iti vetanam, consequently, is ?that with which [something] is obtained is vetana?. Roots with the meaning ?to go? also have the meaning ?to obtain? as per the maxim ye gatyarth?ste pr?ptyarth??.

>

>

>
_______________________________________________
> INDOLOGY mailing list
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> indology-owner at list.indology.info<mailto: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<mailto:INDOLOGY at list.indology.info>
> indology-owner at list.indology.info<mailto: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<mailto:INDOLOGY at list.indology.info>
indology-owner at list.indology.info<mailto: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<mailto:INDOLOGY at list.indology.info>
indology-owner at list.indology.info<mailto: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 )





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From soni at staff.uni-marburg.de  Wed Aug 10 15:08:52 2016
From: soni at staff.uni-marburg.de (soni at staff.uni-marburg.de)
Date: Wed, 10 Aug 16 17:08:52 +0200
Subject: [INDOLOGY] Demise
In-Reply-To: <20160810162107.Horde.Q_QAuR6mfMN3Jq_sCNb4uWO@home.staff.uni-marburg.de>
Message-ID: <20160810170852.Horde.-nyMT6-LATLA4C0zvxVQGAr@home.staff.uni-marburg.de>

Sorry for the slip in haste!
Naturally, I meant *friend*, and a very good friend he was too.

----- Message from soni at staff.uni-marburg.de ---------
    Date: Wed, 10 Aug 2016 16:21:07 +0200
    From: soni at staff.uni-marburg.de
Subject: Re: [INDOLOGY] Demise
      To: indology at list.indology.info


> This is very sad news indeed.
> We have lost a fine, versatile scholar and a most helpful fiend.
>
> In sorrow,
> J. Soni,
> Retired.
> Formerly University of Marburg, Germany
>
>
> ----- Message from "Dr. Sweta Prajapati via INDOLOGY"  
> <indology at list.indology.info> ---------
>     Date: Wed, 10 Aug 2016 15:51:06 +0200
>     From: "Dr. Sweta Prajapati via INDOLOGY" <indology at list.indology.info>
> Reply-To: sprajapati22 at yahoo.com
>  Subject: [INDOLOGY] Demise
>       To: indology at list.indology.info
>
>
>> Dear AllWith profound grief I inform about the sad demise of Prof.  
>> Rajendra Nanavati, a veteran sSanskrit scholar, former Director of  
>> Oriental Institute, Baroda, Gujarat on 9th August 2016.
>> Sweta Prajapati?Director?Oriental Institute?
>>
>> Sent from Yahoo Mail on Android
>
>
> ----- End message from "Dr. Sweta Prajapati via INDOLOGY"  
> <indology at list.indology.info> -----
>
>
>
> --
>
>
> _______________________________________________
> 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)


----- End message from soni at staff.uni-marburg.de -----


--






From emstern at verizon.net  Wed Aug 10 15:14:29 2016
From: emstern at verizon.net (Elliot Stern)
Date: Wed, 10 Aug 16 11:14:29 -0400
Subject: [INDOLOGY] PDF of Mironov's Catalogue of the St Petersburg Indian mss collections
In-Reply-To: <57AADF76.3040903@oeaw.ac.at>
Message-ID: <D9AAC096-DE37-4318-9512-B3B8E69E675B@verizon.net>

Dominik Wujastyk?s collection of catalogues includes this at:

https://wujastyk.net/mscats/Sanskrit_Catalogues/Biswas%200827%20Petrograd%20Asiaski%20Muzei/Mironov_Katalog%20indijskih%20rukopisei%20v%20Aziatskom%20Muzee%20Imperatorskoi%20Akademii%20Nauk.%20Vypusk%20I.%20_Petrograd_1914.pdf

The main page for the collection is: https://wujastyk.net/mscats/

Elliot M. Stern
552 South 48th Street
Philadelphia, PA 19143-2029
United States of America
telephone: 215-747-6204
mobile: 267-240-8418
emstern at verizon.net

> On 10 Aug  2016, at 04:01, Birgit Kellner <birgit.kellner at oeaw.ac.at> wrote:
> 
> Catalogus codicum manu scriptorum Indicorum qui in
> Academiae Imperialis Scientiarium Petropolitanae Museo Asiatico



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From skarashima at gmail.com  Wed Aug 10 15:14:41 2016
From: skarashima at gmail.com (Seishi Karashima)
Date: Thu, 11 Aug 16 00:14:41 +0900
Subject: [INDOLOGY] Etymology of vetana 'wages'
In-Reply-To: <D3D0A749.13470%drdj@austin.utexas.edu>
Message-ID: <CAEd5L8hng0rTFt_4Q4m+F2uDRmT-jOr=1C00=C1vWf-jwSq-sA@mail.gmail.com>

Dear colleagues,

Concerning Skt. *vetana*, one may refer also to R. L. Turner, *A
Comparative Dictionary of the Indo-Aryan Languages*, 12100:

12100 **v?tyayati* ? makes a price ?. [Denom. from **v?ty?*- ? hire, price
? in (MIA.) *v?c?* -- (v.l. *v?t?* -- ) f. ? hire, wages ? lex. < **v?cc?*
-- , cf. *v?tana* -- n. ? hire, wages ? MBh. (*v?tan?na kr?ta?* ? hired ? P
??.com <http://xn--yda201m.com>.), ? price ? R?jat. (*vikr???n?* '
*lpav?tanai?*): cf. *v?ti* ? procures ? RV., ?v? (J. C. W.). -- Much less
prob. Bloch LM 411 < *vyayati*, or L. A. Schwarzschild IL 1958, 315
creation of MIA. *vecc* -- ~ *vikk* -- (vikr?yat?) after type *mucca?*,
*pacca?* ~ *mukka* -- , *pakka* -- (though this contrast supports
differentiation of *vecc* -- as ? sell ? ~ *vikk* -- as ? buy ?)]

Pk. *vecca?*, *vicc?i* ? spends ?; L. *v?ca?* ? to sell ?, P. *vec??*, *be?*,
Ku. *bec?o*, N. *becnu*, A. *besiba*, B. *bec?*, Or. *becib?*, (Medinipur)
*bicib?*, Mth. *becab*, *b?c?*, H. *becn?*, G. *vecvu?*; M. *ve???* ? to
spend ?.

Addenda: **v?tyayati:* WPah.k?g. (kc.) *be???* ? to sell ?, Garh. *bec?u.*


With best regards,

Seishi Karashima

2016-08-10 23:43 GMT+09:00 Donald R Davis <drdj at austin.utexas.edu>:

> Thanks to everyone on and off list for assistance with this etymology.
>
> Best, Don Davis
>
>
> From: INDOLOGY <indology-bounces at list.indology.info> on behalf of Nagaraj
> Paturi <nagarajpaturi at gmail.com>
> Date: Wednesday, August 10, 2016 at 9:18 AM
> To: "indology at list.indology.info" <indology at list.indology.info>
> Subject: Re: [INDOLOGY] Etymology of vetana 'wages'
>
> Dear Suresh garu,
>
> vEtanam is paid in return to a service.
>
> vartanam /vritti (as in the Telugu munuvritti paid during divorce) is paid
> for the purpose of subsistence , not (necessarily) in return to a service.
>
> On Wed, Aug 10, 2016 at 7:10 PM, Georges PINAULT <
> georges.pinault at wanadoo.fr> wrote:
>
>> Dear All,   Actually, the book of Jeong-Soo Kim (2010) does not treat
>> anywhere the issue of Skt. *vetana*-, since he does not go beyond the
>> material from RV and AV. I may mention that in his second etymological
>> dictionary Mayrhofer quotes *vetana*- under *vedana*- (II, p. 580) with
>> question mark, and only refers to his previous dictionary (III, p. 254). I
>> have nothing new to offer, but I would assume that the very specific
>> meaning of *vetana*- does not favor any identification with *v?dana*-
>> (RV+), which does not mean 'wages, hire, salary', etc.
>>
>> Best regards,    Georges-Jean Pinault
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> > Message du 10/08/16 13:07
>> > De : "Dieter Gunkel" <dcgunkel at gmail.com>
>> > A : "Olivelle, J P" <jpo at austin.utexas.edu>
>> > Copie ? : "indology at list.indology.info" <indology at list.indology.info>
>> > Objet : Re: [INDOLOGY] Etymology of vetana 'wages'
>>
>> >
>> >
>> You might also check
>>
>> >
>> Kim, Jeong-Soo. 2010. Untersuchungen zu altindischen Abstrakta und
>> Adjektiven im Rigveda und Atharvaveda. Die prim?ren a-St?mme und die
>> ana-Bildungen. Bremen: Hempen,
>> >
>>
>> >
>> which is partly dedicated to nouns suffixed with* -ana-*. If the author
>> treats *vetana-* in the book, there should be some discussion of its
>> morphological composition.
>>
>> >
>> Best wishes,
>>
>> >
>> Dieter
>>
>> >
>> On Sat, Aug 6, 2016 at 11:03 PM, Olivelle, J P <jpo at austin.utexas.edu>
>> wrote:
>> >
>>>
>>> Actually, Mayrhofer (3: 254) says ?Vielleicht doch mit Mehendale? ? and
>>> given the *vid* etymology. The change from -d- to -t- is viewed as a NW
>>> dialectical variation. He also refers to Kuiper (ZII 8, 263f) who appears
>>> to derive it from *veto *with the suffix -*tana,* as Mr. Misra states.
>>> There appears to be no consensus among historical linguists.
>>>
>>> >
>>> Patrick
>>>
>>> >
>>>
>>> >
>>>
>>> >
>>>
>>> On Aug 6, 2016, at 3:29 PM, Nityanand Misra <nmisra at gmail.com> wrote:
>>>
>>> >
>>>
>>> >
>>>
>>> >
>>> On 6 August 2016 at 23:56, Donald R Davis <drdj at austin.utexas.edu>
>>> wrote:
>>> >
>>>>
>>>> Dear Colleagues,
>>>>
>>>> >
>>>> M.A. Mehendale, ?Some Remarks of the Language of the Original Buddhist
>>>> Canon,? Bulletin of the Deccan College Research Institute, Vol. 17, No. 3
>>>> (December 1955) suggests that the etymology of Skt. *vetana* ?wages?
>>>> is "*vedana* ?wealth, possessions? from /*vid* ?to find, to obtain, to
>>>> give, etc.? which is known since the Rgveda? (p167).
>>>>
>>>> >
>>>> Would those of you with IE expertise kindly confirm this etymology,
>>>> point me elsewhere, or share your thoughts on alternative etymologies?  I
>>>> have not yet been able to check Mayrhofer.
>>>>
>>>> >
>>>>
>>>> >
>>>>
>>>
>>> >
>>> Sounds dubious, for how the *d* of *vid* would change to *t *when
>>> followed by a vowel is beyond me. Here is the authentic traditional
>>> etymology:
>>>
>>> >
>>>
>>> v? gativy?ptiprajanak?ntyasanakh?dane?u (DP 1048) ? v?patibhy?? tanan
>>> (US 3.150) ? v? + tanan ? halantyam (A 1.3.3), tasya lopa? (A 1.3.9) ? v? +
>>> tana ? s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) ? ve tana ? vetana.
>>>
>>>
>>> >
>>>
>>> The U??dis?tra *v?patibhy?? tanan* (US 3.150) ordains the suffix *tanan*
>>> (of which only *tana* remains) from the root *v?
>>> gativy?ptiprajanak?ntyasanakh?dane?u*? which is used in the meanings of
>>> *gati* (movement), *vy?pti* (pervading), *prajana* (conception), *k?nti*
>>> (desire), *asana* (throwing), and *kh?dana* (eating). The rule
>>> s?rvadh?tuk?rdhadh?tukayo? (A 7.3.84) results in the ?v?? ? ve
>>> transformation to get ?vetana?.
>>>
>>>
>>> >
>>>
>>> The word occurs in Amarako?a 2.10.38, and the various commentaries on it
>>> may be consulted. Both the *Udgh??ana* and *Vy?khy?sudh?* commentaries
>>> cite US 3.150 and explain the word as *v?yate anena iti vetanam*. The
>>> form *v?yate* is the passive (*yaki*, or *karma?i*) form of the root
>>> *v?* whose active (*karttari*) form is *veti*. The meaning of *v?yate
>>> anena iti vetanam*, consequently, is ?that with which [something] is
>>> obtained is vetana?. Roots with the meaning ?to go? also have the meaning
>>> ?to obtain? as per the maxim *ye gatyarth?ste pr?ptyarth??*.
>>>
>>> >
>>>
>>>
>>> >
>>>
>>> >
>>> _______________________________________________
>>> > 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)
>>
>>
>> _______________________________________________
>> 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)
>


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From wujastyk at gmail.com  Wed Aug 10 15:35:00 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Wed, 10 Aug 16 17:35:00 +0200
Subject: [INDOLOGY] PDF of Mironov's Catalogue of the St Petersburg Indian mss collections
In-Reply-To: <D9AAC096-DE37-4318-9512-B3B8E69E675B@verizon.net>
Message-ID: <CAKdt-Cdfzpw4b6QBXJrT9VSrLRtQAjN1jamKHp76rV2FVye0Ug@mail.gmail.com>

Dear All,

Please use

   - http://catalogues.indology.info
   <http://catalogues.indology.info>

as the canonical address for the digitized catalogues collection, not
wujastyk.net/mscats.

It's true that the actual PDFs are sitting at wujastyk.net at the present
time, where I moved them last year, from a private directory at the U. of
Vienna.  But they will move again in the future to a more durable
repository.   Wherever the physical files live, the URL
http://catalogues.indology.info will always be adjusted to get you to the
right place.  This URL is also found on the main INDOLOGY.info website (in
the left menu).

And yes, the Mironov catalogues are there, under Biswas 827 and 828.

Best,
Dominik
?


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From wujastyk at gmail.com  Wed Aug 10 15:44:43 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Wed, 10 Aug 16 17:44:43 +0200
Subject: =?utf-8?Q?Re:_[INDOLOGY]=09T=C4=ABrtha=E1=B9=85kara_w/_=C5=ABrdhvatilaka=3F?=
In-Reply-To: <cb4a7bd8a6d4942f39c6908fe0cf4aac@fabularasa.dk>
Message-ID: <CAKdt-Cc9rrceeWdaY2gLrwYmZBY3XzmANzsWUmQ+pF8j96rBvw@mail.gmail.com>

My very subjective impression, gained after ten seconds of intense scrutiny
:-), is that this snakes and ladders painting is modern, perhaps late 20th
century.  It's an indefinable impression based on the loose script,
colours, and lax work on brush and pen strokes.  I may be wrong!  About the
tilaka, I don't know.

--
Professor Dominik Wujastyk* <http://ualberta.academia.edu/DominikWujastyk>
Singhmar Chair in Classical Indian Society and Polity
Department of History and Classics <http://historyandclassics.ualberta.ca/>
University of Alberta, Canada

<https://mail.google.com/mail/u/0/goog_1525257691>
?sas.ualberta.ca?


On 10 August 2016 at 00:48, <jacob at fabularasa.dk> wrote:

> Dear list,
>
> I recently came upon a series of Indian snakes and ladders (gy?n caupa?)
> charts in a private collection in Germany. I am puzzled by the fact that
> some of them appear to show Jaina t?rtha?karas painted with ?rdhvatilaka
> marks (which, to my knowledge, are not connected with Jainism).
>
> The attached example is colophoned as being from "Bh?v?pur? P?l?th?n?"
> (allegedly a Jaina dharamshala near Palitana, Gujarat) and apparently shows
> the t?rtha?kara Nemin?tha with an ?rdhvatilaka mark on his forehead. To add
> to my confusion, the inscriptions on the chart clearly indicate a Vai??ava
> orientation.
>
> According to the buyer's source, the game used to be played by Brahmin
> pujaris working in or around Jaina temple grounds. While there is some
> possibility that the game chart is a fake produced solely for the antiques
> market, I would be very interested if anybody could enlighten me as to what
> might be going on here.
>
> Kind regards,
> Jacob
>
> Jacob Schmidt-Madsen
> PhD Fellow (Indology)
> Department of Cross-Cultural and Regional Studies
> University of Copenhagen
> Denmark
> _______________________________________________
> 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)
>


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From hhhock at illinois.edu  Wed Aug 10 15:46:59 2016
From: hhhock at illinois.edu (Hock, Hans Henrich)
Date: Wed, 10 Aug 16 15:46:59 +0000
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <CAOXgvip-KiqNK+Ga-ihPDcwYMfz9MNqFKONPx56zW36ihe_cAA@mail.gmail.com>
Message-ID: <BD9151CF-ABE9-4392-8CEF-DCFE1BDAF65F@illinois.edu>

Thanks, Suresh.

Would that things were that simple. The proper transcription, m?, with candra, but no bindu, can be produced through what are called rendering machines; but when sending files back and forth between different platforms for the volume The languages and linguistic of South Asia, we found that this character, as well as characters such as ??, did not always survive intact but instead showed up as blanks. Unlike single-glyph characters, these are not stable. We therefore always made sure to add a pdf version, so that messed-up characters could be restored.

All the best,

Hans


On 10 Aug 2016, at 09:13, Suresh Kolichala <suresh.kolichala at gmail.com<mailto:suresh.kolichala at gmail.com>> wrote:

Dear Rolf and others,

Sorry for a late response, but I just saw this thread. Since I have some experience with Unicode as a member of the Unicode Consortium, Here are my quick remarks:

  1.  Please don't use ? for transcribing the half nasal. ? is used for anusv?ra in ISO-15919. Sinhala should be using ISO-15919, not IAST. ? is not used in ISO-15919.
  2.  I don't know what work/application you need this symbol for, but the use of combining diacritical marks are very common in Unicode, and widely used for Indological purposes, as Hans pointed out.
  3.  m? should serve your purposes for representing the labial prenasalized consonant ? (U+0DB9 SINHALA LETTER AMBA BAYANNA)
  4.  In the world of Unicode, nobody should be bothering about individual glyphs. If you work requires it, then, it is perhaps using an outdated technology. Abandon it :).
  5.  If you use Unicode, it should not matter whether you are using a Mac, PC or any other publishing software. The text should be as transportable as the ordinary English Text (which follows ASCII standard). Unicode is an international standard, and almost all the applications and operating systems developed in the last decade should fully support it.

Regards,
Suresh.





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From John.Brockington at btinternet.com  Wed Aug 10 16:02:32 2016
From: John.Brockington at btinternet.com (John Brockington)
Date: Wed, 10 Aug 16 17:02:32 +0100
Subject: [INDOLOGY] Demise
In-Reply-To: <20160810162107.Horde.Q_QAuR6mfMN3Jq_sCNb4uWO@home.staff.uni-marburg.de>
Message-ID: <c432bc10-4056-5e0e-7848-af3958577510@btinternet.com>

This is indeed sad news. I for one will miss him greatly.

John Brockington

Professor J. L. Brockington

Emeritus Professor of Sanskrit, University of Edinburgh

Vice President, International Association of Sanskrit Studies

Interim Academic Director, Oxford Centre for Hindu Studies


On 10/08/2016 15:21, soni at staff.uni-marburg.de wrote:
> This is very sad news indeed. We have lost a fine, versatile scholar 
> and a most helpful friend. In sorrow, J. Soni, Retired. Formerly 
> University of Marburg, Germany ----- Message from "Dr. Sweta Prajapati 
> via INDOLOGY" <indology at list.indology.info> ---------     Date: Wed, 
> 10 Aug 2016 15:51:06 +0200     From: "Dr. Sweta Prajapati via 
> INDOLOGY" <indology at list.indology.info> Reply-To: 
> sprajapati22 at yahoo.com  Subject: [INDOLOGY] Demise       To: 
> indology at list.indology.info
>> Dear AllWith profound grief I inform about the sad demise of Prof. 
>> Rajendra Nanavati, a veteran sSanskrit scholar, former Director of 
>> Oriental Institute, Baroda, Gujarat on 9th August 2016. Sweta 
>> Prajapati Director Oriental Institute Sent from Yahoo Mail on Android 
> ----- End message from "Dr. Sweta Prajapati via INDOLOGY" 
> <indology at list.indology.info> ----- -- 
> _______________________________________________ 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) 


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From birgit.kellner at oeaw.ac.at  Wed Aug 10 16:05:04 2016
From: birgit.kellner at oeaw.ac.at (Birgit Kellner)
Date: Wed, 10 Aug 16 18:05:04 +0200
Subject: [INDOLOGY] PDF of Mironov's Catalogue of the St Petersburg Indian mss collections
In-Reply-To: <CAKdt-Cdfzpw4b6QBXJrT9VSrLRtQAjN1jamKHp76rV2FVye0Ug@mail.gmail.com>
Message-ID: <57AB50B0.7000907@oeaw.ac.at>

Thanks to Dmitry Olenev and Dominik Wujastyk for responding to my query
so quickly and efficiently!

With best regards, Birgit Kellner

Am 10.08.2016 um 17:35 schrieb Dominik Wujastyk:
> Dear All, 
> 
> Please use 
> 
>   * http://catalogues.indology.info 
>     <http://catalogues.indology.info>
> 
> as the canonical address for the digitized catalogues collection,
> not wujastyk.net/mscats <http://wujastyk.net/mscats>. 
> 
> It's true that the actual PDFs are sitting at wujastyk.net
> <http://wujastyk.net> at the present time, where I moved them last year,
> from a private directory at the U. of Vienna.  But they will move again
> in the future to a more durable repository.   Wherever the physical
> files live, the URL http://catalogues.indology.info will always be
> adjusted to get you to the right place.  This URL is also found on the
> main INDOLOGY.info <http://INDOLOGY.info> website (in the left menu).
> 
> And yes, the Mironov catalogues are there, under Biswas 827 and 828.
> 
> Best,
> Dominik
> ?


-- 
-------
Dr. Birgit Kellner
Director
Institute for the Cultural and Intellectual History of Asia
Austrian Academy of Sciences
Apostelgasse 23
A-1030 Vienna / Austria
Phone: (+43-1) 51581 / 6420
Fax: (+43-1) 51581 / 6410
http://ikga.oeaw.ac.at





From jacob at fabularasa.dk  Wed Aug 10 16:23:09 2016
From: jacob at fabularasa.dk (jacob at fabularasa.dk)
Date: Wed, 10 Aug 16 18:23:09 +0200
Subject: =?utf-8?Q?Re:_[INDOLOGY]_T=C4=ABrtha=E1=B9=85kara_w/_=C5=ABrdhvatilaka=3F?=
In-Reply-To: <CAKdt-Cc9rrceeWdaY2gLrwYmZBY3XzmANzsWUmQ+pF8j96rBvw@mail.gmail.com>
Message-ID: <35477f2137135938e894b857856ab4c2@fabularasa.dk>

Thanks for scrutinizing, Dominik :) It only adds to my own suspicions 
(which are shared by British art historian Andrew Topsfield who has done 
the most work on gy?n caupa? in the past).

Also thanks to Patrick Kr?ger for pointing out the use of ?rdhvatilaka 
in Jain painting, and to Paul Dundas for pointing out the relationship 
between Nemin?tha and K???a.

Regards,
Jacob

Dominik Wujastyk skrev den 2016-08-10 17:44:
> My very subjective impression, gained after ten seconds of intense
> scrutiny :-), is that this snakes and ladders painting is modern,
> perhaps late 20th century.  It's an indefinable impression based on
> the loose script, colours, and lax work on brush and pen strokes.  I
> may be wrong!  About the tilaka, I don't know.
> 
> --
> 
> Professor Dominik Wujastyk* [1]
> Singhmar Chair in Classical Indian Society and Polity
> 
> Department of History and Classics [2]
> University of Alberta, Canada
> 
> ?sas.ualberta.ca? [3]
> 
> On 10 August 2016 at 00:48, <jacob at fabularasa.dk> wrote:
> 
>> Dear list,
>> 
>> I recently came upon a series of Indian snakes and ladders (gy?n
>> caupa?) charts in a private collection in Germany. I am puzzled by
>> the fact that some of them appear to show Jaina t?rtha?karas
>> painted with ?rdhvatilaka marks (which, to my knowledge, are not
>> connected with Jainism).
>> 
>> The attached example is colophoned as being from "Bh?v?pur?
>> P?l?th?n?" (allegedly a Jaina dharamshala near Palitana,
>> Gujarat) and apparently shows the t?rtha?kara Nemin?tha with an
>> ?rdhvatilaka mark on his forehead. To add to my confusion, the
>> inscriptions on the chart clearly indicate a Vai??ava
>> orientation.
>> 
>> According to the buyer's source, the game used to be played by
>> Brahmin pujaris working in or around Jaina temple grounds. While
>> there is some possibility that the game chart is a fake produced
>> solely for the antiques market, I would be very interested if
>> anybody could enlighten me as to what might be going on here.
>> 
>> Kind regards,
>> Jacob
>> 
>> Jacob Schmidt-Madsen
>> PhD Fellow (Indology)
>> Department of Cross-Cultural and Regional Studies
>> University of Copenhagen
>> Denmark
>> _______________________________________________
>> 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)
> 
> 
> 
> Links:
> ------
> [1] http://ualberta.academia.edu/DominikWujastyk
> [2] http://historyandclassics.ualberta.ca/
> [3] http://sas.ualberta.ca/





From mkapstei at uchicago.edu  Wed Aug 10 16:31:12 2016
From: mkapstei at uchicago.edu (Matthew Kapstein)
Date: Wed, 10 Aug 16 16:31:12 +0000
Subject: [INDOLOGY] PDF of Mironov's Catalogue of the St Petersburg Indian mss collections
In-Reply-To: <57AB50B0.7000907@oeaw.ac.at>
Message-ID: <82C3E42590D939418C74DD76B97DDED047BB7CDC@xm-mbx-06-prod>

Dominik's excellent collection does not seem to include H.P. Shastri's catalogue of the
Buddhist mss. in the Calcutta ASB collection. Might someone have a pdf available?

thanks in advance,
Matthew

Matthew Kapstein
Directeur d'?tudes,
Ecole Pratique des Hautes Etudes

Numata Visiting Professor of Buddhist Studies,
The University of Chicago

_________




From suresh.kolichala at gmail.com  Wed Aug 10 17:08:01 2016
From: suresh.kolichala at gmail.com (Suresh Kolichala)
Date: Wed, 10 Aug 16 13:08:01 -0400
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <BD9151CF-ABE9-4392-8CEF-DCFE1BDAF65F@illinois.edu>
Message-ID: <CAOXgvioOkjaUqDJFmsppqTWQozaPT7PnTfF-u7QWcodYHx3k9g@mail.gmail.com>

Thanks, Hans. Combined Characters such as *m? *should survive through
multiple transmissions across different platforms, as long as the
applications utilized are fully compatible with Unicode.

Technically speaking, I believe the problems you have had with your
wonderful volume are not really single-glyph characters vs. multi-glyph
characters, but Unicode vs. non-Unicode. As you may know, the standard for
extended Latin characters predates Unicode. For example, ISO 8859-1
includes many commonly used symbols for Indological transliteration such as
 ?, ?, ?, ?, ?, ?, ?, ?, ?, ? was first published in March 1985. Many
non-Unicode applications support these extended Latin characters, and
therefore you find them survive through multiple transmissions (Unicode is
compatible with these Latin extensions as well).

However, many of the new characters added for the Unicode standard, will
not survive through the use of non-Unicode applications, whether they are
single glyph or multi-glyph. For example, ? (Latin Capital Letter B with
dot above) is a single glyph character, but I am pretty sure it will not
survive transmission through non-Unicode applications (let's see how many
find ? in their emails correctly).

Alas, until the computing world rids itself of all pestiferous non-Unicode
applications, perhaps, we will have to deal with the headaches of
diacritics!

Suresh.


On Wed, Aug 10, 2016 at 11:46 AM, Hock, Hans Henrich <hhhock at illinois.edu>
wrote:

> Thanks, Suresh.
>
> Would that things were that simple. The proper transcription, *m?*, with
> candra, but no bindu, can be produced through what are called rendering
> machines; but when sending files back and forth between different platforms
> for the volume *The languages and linguistic of South Asia*, we found
> that this character, as well as characters such as *??*, did not always
> survive intact but instead showed up as blanks. Unlike single-glyph
> characters, these are not stable. We therefore always made sure to add a
> pdf version, so that messed-up characters could be restored.
>
> All the best,
>
> Hans
>
>
> On 10 Aug 2016, at 09:13, Suresh Kolichala <suresh.kolichala at gmail.com>
> wrote:
>
> Dear Rolf and others,
>
> Sorry for a late response, but I just saw this thread. Since I have some
> experience with Unicode as a member of the Unicode Consortium, Here are my
> quick remarks:
>
>    1. Please don't use ? for transcribing the half nasal. ? is used for
>    anusv?ra in ISO-15919. Sinhala should be using ISO-15919, not IAST. ?
>    is not used in ISO-15919.
>    2. I don't know what work/application you need this symbol for, but
>    the use of combining diacritical marks are very common in Unicode, and
>    widely used for Indological purposes, as Hans pointed out.
>    3. *m? should serve your purposes for representing the labial
>    prenasalized consonant *? (U+0DB9 SINHALA LETTER AMBA BAYANNA)
>    4. In the world of Unicode, nobody should be bothering about
>    individual glyphs. If you work requires it, then, it is perhaps using an
>    outdated technology. Abandon it :).
>    5. If you use Unicode, it should not matter whether you are using a
>    Mac, PC or any other publishing software. The text should be as
>    transportable as the ordinary English Text (which follows ASCII standard).
>    Unicode is an international standard, and almost all the applications and
>    operating systems developed in the last decade should fully support it.
>
> Regards,
> Suresh.
>
>
>
>


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From mkapstei at uchicago.edu  Wed Aug 10 17:23:59 2016
From: mkapstei at uchicago.edu (Matthew Kapstein)
Date: Wed, 10 Aug 16 17:23:59 +0000
Subject: [INDOLOGY] PDF of Mironov's Catalogue of the St Petersburg Indian mss collections
In-Reply-To: <82C3E42590D939418C74DD76B97DDED047BB7CDC@xm-mbx-06-prod>
Message-ID: <82C3E42590D939418C74DD76B97DDED047BB7CFB@xm-mbx-06-prod>

Many thanks to Gergely Hidas for his rapid response to my request!

Matthew Kapstein
Directeur d'?tudes,
Ecole Pratique des Hautes Etudes

Numata Visiting Professor of Buddhist Studies,
The University of Chicago





From hhhock at illinois.edu  Wed Aug 10 17:26:25 2016
From: hhhock at illinois.edu (Hock, Hans Henrich)
Date: Wed, 10 Aug 16 17:26:25 +0000
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <CAOXgvioOkjaUqDJFmsppqTWQozaPT7PnTfF-u7QWcodYHx3k9g@mail.gmail.com>
Message-ID: <0EA5226F-ECBE-48F5-A4C6-55F51F6CBF13@illinois.edu>

Thanks, Suresh.

A few things?

1. Your B? did survive in the message that I received.

2. I?m not so sure whether it will survive (across platform) if incorporated in Word document (Apple?s Pages is, I believe, readable only on Macs; I don?t know about Open Office).

3. So here?s perhaps the most important question: What word processing applications are fully Unicode-compliant or, to use a double negative, are not non-Unicode applications? (The font that I am using, the old war horse Times New Roman, is Unicode-compliant, as far as I can tell.)

Cheers,

Hans

On 10 Aug 2016, at 12:08, Suresh Kolichala <suresh.kolichala at gmail.com<mailto:suresh.kolichala at gmail.com>> wrote:

Thanks, Hans. Combined Characters such as m? should survive through multiple transmissions across different platforms, as long as the applications utilized are fully compatible with Unicode.

Technically speaking, I believe the problems you have had with your wonderful volume are not really single-glyph characters vs. multi-glyph characters, but Unicode vs. non-Unicode. As you may know, the standard for extended Latin characters predates Unicode. For example, ISO 8859-1 includes many commonly used symbols for Indological transliteration such as  ?, ?, ?, ?, ?, ?, ?, ?, ?, ? was first published in March 1985. Many non-Unicode applications support these extended Latin characters, and therefore you find them survive through multiple transmissions (Unicode is compatible with these Latin extensions as well).

However, many of the new characters added for the Unicode standard, will not survive through the use of non-Unicode applications, whether they are single glyph or multi-glyph. For example, ? (Latin Capital Letter B with dot above) is a single glyph character, but I am pretty sure it will not survive transmission through non-Unicode applications (let's see how many find ? in their emails correctly).

Alas, until the computing world rids itself of all pestiferous non-Unicode applications, perhaps, we will have to deal with the headaches of diacritics!

Suresh.


On Wed, Aug 10, 2016 at 11:46 AM, Hock, Hans Henrich <hhhock at illinois.edu<mailto:hhhock at illinois.edu>> wrote:
Thanks, Suresh.

Would that things were that simple. The proper transcription, m?, with candra, but no bindu, can be produced through what are called rendering machines; but when sending files back and forth between different platforms for the volume The languages and linguistic of South Asia, we found that this character, as well as characters such as ??, did not always survive intact but instead showed up as blanks. Unlike single-glyph characters, these are not stable. We therefore always made sure to add a pdf version, so that messed-up characters could be restored.

All the best,

Hans


On 10 Aug 2016, at 09:13, Suresh Kolichala <suresh.kolichala at gmail.com<mailto:suresh.kolichala at gmail.com>> wrote:

Dear Rolf and others,

Sorry for a late response, but I just saw this thread. Since I have some experience with Unicode as a member of the Unicode Consortium, Here are my quick remarks:

  1.  Please don't use ? for transcribing the half nasal. ? is used for anusv?ra in ISO-15919. Sinhala should be using ISO-15919, not IAST. ? is not used in ISO-15919.
  2.  I don't know what work/application you need this symbol for, but the use of combining diacritical marks are very common in Unicode, and widely used for Indological purposes, as Hans pointed out.
  3.  m? should serve your purposes for representing the labial prenasalized consonant ? (U+0DB9 SINHALA LETTER AMBA BAYANNA)
  4.  In the world of Unicode, nobody should be bothering about individual glyphs. If you work requires it, then, it is perhaps using an outdated technology. Abandon it :).
  5.  If you use Unicode, it should not matter whether you are using a Mac, PC or any other publishing software. The text should be as transportable as the ordinary English Text (which follows ASCII standard). Unicode is an international standard, and almost all the applications and operating systems developed in the last decade should fully support it.

Regards,
Suresh.







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From suresh.kolichala at gmail.com  Wed Aug 10 18:47:50 2016
From: suresh.kolichala at gmail.com (Suresh Kolichala)
Date: Wed, 10 Aug 16 14:47:50 -0400
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <0EA5226F-ECBE-48F5-A4C6-55F51F6CBF13@illinois.edu>
Message-ID: <CAOXgviqypo6OhYhV9iKQx5gcTE6Lv4CTkEJkp_m2QtTBny=2Uw@mail.gmail.com>

Hans,

I think this conversation is slightly tangential to the original question,
but I believe is useful for all members of the group. I hope it is okay to
continue the discussion a little bit further.

I should have spoken about the charsets in my previous email. The use of
wrong charset is perhaps most likely cause of garbled text, much more than
the use of non-Unicode applications. Most of the modern word processing
applications are Unicode compatible, but if the default character encoding
scheme is set to anything other than Unicode (UTF-8), then, you are likely
to see garbled text when you try to edit a document that used Unicode
encoding.


[image: Inline image 1]

Some of the recent versions of Microsoft Word doesn't let you change the
default encoding from "Unicode (UTF-8)" easily, but the earlier versions of
Microsoft Word had the default encoding set to windows-1252 (superset of
ISO/IEC 8859-1). If the default encoding is set to any of those pre-Unicode
standards, then, a unicode document saved on that application, while
retaining common characters such as  ?, ?, ?, ?,  ?, will replace
Unicode-specific characters with question marks, garbled text or blank
spaces. I think this is the primary cause of most of your issues with your
volume.

For a long time, Yahoo Mail and Yahoo Groups also had the default encoding
set to ISO-8859-1, although they supported Unicode (UTF-8) encoding as
well. That means, anyone receiving the email in Unicode can read it fine,
but if they forward or respond to it, then the new receiver will get
garbled text for the Unicode characters. I think Yahoo switched to Unicode
all the way by 2010, albeit a bit later than most of other popular web
portals.

As for the non-Unicode applications, I found Adobe Pagemaker to be the
biggest offender, in my experience. Several of publishing houses in India
still use Adobe Pagemaker for preparing material for publishing. although
Pagemaker cannot accept Unicode characters. Recently, we had to write a
program to map all Unicode based diacritics into a specific font
equivalents to facilitate publishing the book in India.

I believe there's virtually no excuse in this day and age not to be using
Unicode all the way. Some specialized encodings may be more efficient than
the Unicode encodings for certain languages. But unless you're storing
terabytes and terabytes of very specialized text, there's usually no reason
to change your encoding from the default Unicode (UTF-8). If you have older
documents that may have used other character encodings, it may be better to
get them converted to use the "Unicode (UTF-8)" encoding.

Regards,
Suresh.

On Wed, Aug 10, 2016 at 1:26 PM, Hock, Hans Henrich <hhhock at illinois.edu>
wrote:

> Thanks, Suresh.
>
> A few things?
>
> 1. Your B? did survive in the message that I received.
>
> 2. I?m not so sure whether it will survive (across platform) if
> incorporated in Word document (Apple?s Pages is, I believe, readable only
> on Macs; I don?t know about Open Office).
>
> 3. So here?s perhaps the most important question: What word processing
> applications are fully Unicode-compliant or, to use a double negative, are
> not non-Unicode applications? (The font that I am using, the old war horse
> Times New Roman, is Unicode-compliant, as far as I can tell.)
>
> Cheers,
>
> Hans
>
> On 10 Aug 2016, at 12:08, Suresh Kolichala <suresh.kolichala at gmail.com>
> wrote:
>
> Thanks, Hans. Combined Characters such as *m? *should survive through
> multiple transmissions across different platforms, as long as the
> applications utilized are fully compatible with Unicode.
>
> Technically speaking, I believe the problems you have had with your
> wonderful volume are not really single-glyph characters vs. multi-glyph
> characters, but Unicode vs. non-Unicode. As you may know, the standard for
> extended Latin characters predates Unicode. For example, ISO 8859-1
> includes many commonly used symbols for Indological transliteration such as
>  ?, ?, ?, ?, ?, ?, ?, ?, ?, ? was first published in March 1985. Many
> non-Unicode applications support these extended Latin characters, and
> therefore you find them survive through multiple transmissions (Unicode is
> compatible with these Latin extensions as well).
>
> However, many of the new characters added for the Unicode standard, will
> not survive through the use of non-Unicode applications, whether they are
> single glyph or multi-glyph. For example, ? (Latin Capital Letter B with
> dot above) is a single glyph character, but I am pretty sure it will not
> survive transmission through non-Unicode applications (let's see how many
> find ? in their emails correctly).
>
> Alas, until the computing world rids itself of all pestiferous non-Unicode
> applications, perhaps, we will have to deal with the headaches of
> diacritics!
>
> Suresh.
>
>
> On Wed, Aug 10, 2016 at 11:46 AM, Hock, Hans Henrich <hhhock at illinois.edu>
> wrote:
>
>> Thanks, Suresh.
>>
>> Would that things were that simple. The proper transcription, *m?*, with
>> candra, but no bindu, can be produced through what are called rendering
>> machines; but when sending files back and forth between different platforms
>> for the volume *The languages and linguistic of South Asia*, we found
>> that this character, as well as characters such as *??*, did not always
>> survive intact but instead showed up as blanks. Unlike single-glyph
>> characters, these are not stable. We therefore always made sure to add a
>> pdf version, so that messed-up characters could be restored.
>>
>> All the best,
>>
>> Hans
>>
>>
>> On 10 Aug 2016, at 09:13, Suresh Kolichala <suresh.kolichala at gmail.com>
>> wrote:
>>
>> Dear Rolf and others,
>>
>> Sorry for a late response, but I just saw this thread. Since I have some
>> experience with Unicode as a member of the Unicode Consortium, Here are my
>> quick remarks:
>>
>>    1. Please don't use ? for transcribing the half nasal. ? is used for
>>    anusv?ra in ISO-15919. Sinhala should be using ISO-15919, not IAST. ?
>>    is not used in ISO-15919.
>>    2. I don't know what work/application you need this symbol for, but
>>    the use of combining diacritical marks are very common in Unicode, and
>>    widely used for Indological purposes, as Hans pointed out.
>>    3. *m? should serve your purposes for representing the labial
>>    prenasalized consonant *? (U+0DB9 SINHALA LETTER AMBA BAYANNA)
>>    4. In the world of Unicode, nobody should be bothering about
>>    individual glyphs. If you work requires it, then, it is perhaps using an
>>    outdated technology. Abandon it :).
>>    5. If you use Unicode, it should not matter whether you are using a
>>    Mac, PC or any other publishing software. The text should be as
>>    transportable as the ordinary English Text (which follows ASCII standard).
>>    Unicode is an international standard, and almost all the applications and
>>    operating systems developed in the last decade should fully support it.
>>
>> Regards,
>> Suresh.
>>
>>
>>
>>
>
>


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From hspier.muktabodha at gmail.com  Wed Aug 10 19:31:20 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Wed, 10 Aug 16 15:31:20 -0400
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <CAOXgvip-KiqNK+Ga-ihPDcwYMfz9MNqFKONPx56zW36ihe_cAA@mail.gmail.com>
Message-ID: <CAPW7aQFaL6B_rGRTr=ELRU0UKbDsoCmSH3h16YJetp1OQdYWog@mail.gmail.com>

Thank you for this information Suresh.

Suresh wrote:


   1. Please don't use ? for transcribing the half nasal. ? is used for
   anusv?ra in ISO-15919. Sinhala should be using ISO-15919, not IAST. ? is
   not used in ISO-15919.
   2. ...
   3. *m? should serve your purposes for representing the labial
   prenasalized consonant *? (U+0DB9 SINHALA LETTER AMBA BAYANNA)

------------------------
This is of course a workable work-around but the ISO 15919 standard for
this letter is m with chandra over it not chandrabindu.  Suresh can you
confirm if there is a unicode letter of m with chandra over it.  Is there a
procedure to add new letters to Unicode.  I would think its reasonable that
all ISO 15919 letters were included in Unicode as single glyphs.

Thanks,
Harry Spier


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From suresh.kolichala at gmail.com  Wed Aug 10 20:11:18 2016
From: suresh.kolichala at gmail.com (Suresh Kolichala)
Date: Wed, 10 Aug 16 16:11:18 -0400
Subject: [INDOLOGY] Sinhala half nasal plus m
In-Reply-To: <CAPW7aQFaL6B_rGRTr=ELRU0UKbDsoCmSH3h16YJetp1OQdYWog@mail.gmail.com>
Message-ID: <CAOXgviquPP-3NfXwH1seKNqebp0OEUP9X+GhVHCj3BvFGgmamg@mail.gmail.com>

Harry,
As Hans suggested earlier, m? (m + Unicode Character 'COMBINING BREVE'
(U+0306)) is used for realizing m with chandra over, in many of the recent
linguistic books dealing with Sinhala. Similarly, n? is used for n with
chandra over.

Yes, you can submit proposals for new character and combining characters
for Unicode Technical Committee (UTC)  to consider. You may find the
instructions in the weblink below useful:

http://unicode.org/pending/proposals.html

Regards,
Suresh.



On Wed, Aug 10, 2016 at 3:31 PM, Harry Spier <hspier.muktabodha at gmail.com>
wrote:

> Thank you for this information Suresh.
>
> Suresh wrote:
>
>
>    1. Please don't use ? for transcribing the half nasal. ? is used for
>    anusv?ra in ISO-15919. Sinhala should be using ISO-15919, not IAST. ?
>    is not used in ISO-15919.
>    2. ...
>    3. *m? should serve your purposes for representing the labial
>    prenasalized consonant *? (U+0DB9 SINHALA LETTER AMBA BAYANNA)
>
> ------------------------
> This is of course a workable work-around but the ISO 15919 standard for
> this letter is m with chandra over it not chandrabindu.  Suresh can you
> confirm if there is a unicode letter of m with chandra over it.  Is there a
> procedure to add new letters to Unicode.  I would think its reasonable that
> all ISO 15919 letters were included in Unicode as single glyphs.
>
> Thanks,
> Harry Spier
>
>
>
>
>
>


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From jpo at austin.utexas.edu  Wed Aug 10 21:55:01 2016
From: jpo at austin.utexas.edu (Olivelle, J P)
Date: Wed, 10 Aug 16 21:55:01 +0000
Subject: [INDOLOGY] Query
Message-ID: <C48980F0-B11B-480B-80D6-4753523EA4DC@austin.utexas.edu>

In the Y?j?avalkya Sm?ti (1.290 ? but 1.294 in Vij??ne?vara?s enumeration and 1.292 in Apar?rka?s) we have the verse:


?dityasya sad? p?j?? tilakasv?minas tath? |

mah?ga?apate? caiva kurvan siddhim av?pnuy?t ||

My critical edition has the reading ?tilakasv?minas? following the Malayalam mss. and Vi?var?pa?s commentary. Vij??ne?vara and Apar?rka (as also all the Vulgate manuscripts) read ?tilaka? sv?minas?. Vij?? explains tilakam as: ?dityaskandaga?apat?n?m anyatamasya sarve??? v? tilaka? svar?anirmita? r?pyanirmita? v? kurgan. So he takes ?tilaka? as a forehead mark (ornament) made out of gold or silver and, probably, attached to a statue of one of these gods.

If, however, Vi?var?pa is correct, and the verb kurvan has a single object ?p?j?m?, then we have the compound ?tilakasv?minas?, which nicely parallels ?mah?ga?apate??.

My query is, has anyone seen the epithet ?tilakasv?min? applied to Skandia. I?d be much obliged for any comments on this.

With thanks and best wishes,

Patrick





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From LubinT at wlu.edu  Thu Aug 11 02:50:46 2016
From: LubinT at wlu.edu (Lubin, Tim)
Date: Thu, 11 Aug 16 02:50:46 +0000
Subject: [INDOLOGY] Query
Message-ID: <D3D15DD7.2AEEB%lubint@wlu.edu>

Patrick

V?caspati?s Bh?mat? on Brahmas?tra begins with some ma?galam  verses, one of which reads:

m?rta??a-tilakasv?mi-mah?ga?apat?n vayam  I
vi?vavandy?nnamasy?ma? sarvasiddhividh?yina?  || 4

This parallels Vij??ne?vara?s "?ditya-skanda-ga?apat?n?m?

Govind?nanda's Ratnaprabh?vy?khy? on BrS 3.3.1 is similarly introduced:

m?rta??a? dhv?ntan???ya tilakasv?mina? mude |
vighne?a? vighnavidhvastyai pra?am?mi muhurmuhu? ||

Yours,

Tim

Timothy Lubin
Professor of Religion and Adjunct Professor of Law
Chair of the Department of Religion
Washington and Lee University
Lexington, Virginia 24450

http://home.wlu.edu/~lubint
http://wlu.academia.edu/TimothyLubin
http://papers.ssrn.com/sol3/cf_dev/AbsByAuth.cfm?per_id=930949
?

From: INDOLOGY <indology-bounces at list.indology.info<mailto:indology-bounces at list.indology.info>> on behalf of Patrick Olivelle <jpo at austin.utexas.edu<mailto:jpo at austin.utexas.edu>>
Date: Wednesday, August 10, 2016 at 5:55 PM
To: indology <indology at list.indology.info<mailto:indology at list.indology.info>>
Subject: [INDOLOGY] Query

In the Y?j?avalkya Sm?ti (1.290 ? but 1.294 in Vij??ne?vara?s enumeration and 1.292 in Apar?rka?s) we have the verse:


?dityasya sad? p?j?? tilakasv?minas tath? |

mah?ga?apate? caiva kurvan siddhim av?pnuy?t ||

My critical edition has the reading ?tilakasv?minas? following the Malayalam mss. and Vi?var?pa?s commentary. Vij??ne?vara and Apar?rka (as also all the Vulgate manuscripts) read ?tilaka? sv?minas?. Vij?? explains tilakam as: ?dityaskandaga?apat?n?m anyatamasya sarve??? v? tilaka? svar?anirmita? r?pyanirmita? v? kurgan. So he takes ?tilaka? as a forehead mark (ornament) made out of gold or silver and, probably, attached to a statue of one of these gods.

If, however, Vi?var?pa is correct, and the verb kurvan has a single object ?p?j?m?, then we have the compound ?tilakasv?minas?, which nicely parallels ?mah?ga?apate??.

My query is, has anyone seen the epithet ?tilakasv?min? applied to Skandia. I?d be much obliged for any comments on this.

With thanks and best wishes,

Patrick





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From jpo at austin.utexas.edu  Thu Aug 11 12:17:10 2016
From: jpo at austin.utexas.edu (Olivelle, J P)
Date: Thu, 11 Aug 16 12:17:10 +0000
Subject: [INDOLOGY] Query
In-Reply-To: <D3D15DD7.2AEEB%lubint@wlu.edu>
Message-ID: <5CC6C300-CA54-4296-B3BC-5AC36F2553F8@austin.utexas.edu>

Thank you so much, Tim. This is exactly what I needed. We still have to find out why Skanda is called tilakasv?min, but the identity is clearly established, and clearly the Vulgate and Vij??ne?vara are wrong in their reading here. Thanks again.

Best,

Patrick



On Aug 10, 2016, at 9:50 PM, Lubin, Tim <LubinT at wlu.edu<mailto:LubinT at wlu.edu>> wrote:

Patrick

V?caspati?s Bh?mat? on Brahmas?tra begins with some ma?galam  verses, one of which reads:

m?rta??a-tilakasv?mi-mah?ga?apat?n vayam  I
vi?vavandy?nnamasy?ma? sarvasiddhividh?yina?  || 4

This parallels Vij??ne?vara?s "?ditya-skanda-ga?apat?n?m?

Govind?nanda's Ratnaprabh?vy?khy? on BrS 3.3.1 is similarly introduced:

m?rta??a? dhv?ntan???ya tilakasv?mina? mude |
vighne?a? vighnavidhvastyai pra?am?mi muhurmuhu? ||

Yours,

Tim

Timothy Lubin
Professor of Religion and Adjunct Professor of Law
Chair of the Department of Religion
Washington and Lee University
Lexington, Virginia 24450

http://home.wlu.edu/~lubint
http://wlu.academia.edu/TimothyLubin
http://papers.ssrn.com/sol3/cf_dev/AbsByAuth.cfm?per_id=930949
?

From: INDOLOGY <indology-bounces at list.indology.info<mailto:indology-bounces at list.indology.info>> on behalf of Patrick Olivelle <jpo at austin.utexas.edu<mailto:jpo at austin.utexas.edu>>
Date: Wednesday, August 10, 2016 at 5:55 PM
To: indology <indology at list.indology.info<mailto:indology at list.indology.info>>
Subject: [INDOLOGY] Query

In the Y?j?avalkya Sm?ti (1.290 ? but 1.294 in Vij??ne?vara?s enumeration and 1.292 in Apar?rka?s) we have the verse:


?dityasya sad? p?j?? tilakasv?minas tath? |

mah?ga?apate? caiva kurvan siddhim av?pnuy?t ||

My critical edition has the reading ?tilakasv?minas? following the Malayalam mss. and Vi?var?pa?s commentary. Vij??ne?vara and Apar?rka (as also all the Vulgate manuscripts) read ?tilaka? sv?minas?. Vij?? explains tilakam as: ?dityaskandaga?apat?n?m anyatamasya sarve??? v? tilaka? svar?anirmita? r?pyanirmita? v? kurgan. So he takes ?tilaka? as a forehead mark (ornament) made out of gold or silver and, probably, attached to a statue of one of these gods.

If, however, Vi?var?pa is correct, and the verb kurvan has a single object ?p?j?m?, then we have the compound ?tilakasv?minas?, which nicely parallels ?mah?ga?apate??.

My query is, has anyone seen the epithet ?tilakasv?min? applied to Skandia. I?d be much obliged for any comments on this.

With thanks and best wishes,

Patrick






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From LubinT at wlu.edu  Thu Aug 11 14:47:17 2016
From: LubinT at wlu.edu (Lubin, Tim)
Date: Thu, 11 Aug 16 14:47:17 +0000
Subject: [INDOLOGY] Query
In-Reply-To: <D3D15DD7.2AEEB%lubint@wlu.edu>
Message-ID: <D3D1F2EC.2AF0D%lubint@wlu.edu>

P.S. re Tilakasv?min ? the name Tilake?vara is also attested, though not common.  It seems NOT, however, be connectable with Tilakasv?min:

There is a Pandya Tilake?vara temple at Dev?pa??a?am near R?me?varam with an inscription; the deity is ?iva (with Saundaryan?yak?).

There is a Tilake?vara temple erected by king Karm?ditya in L.S. 213 = 1332 A.D.

Tilake?vara is a t?rtha mentioned in the Rev?kha??a of the V?yu Pur??a (230.56).

There is a Tilakeshwar temple in Gujarat, but it is a ?iva temple so named because it stands in Tilakwada ? or is it the other way around?

The Kurud copperplate grant of Narendra in MP (6th c.) was issued from the king?s camp at Tilake?vara.  Nothing more seems to be known about the place.

Gifts of slaves and farmland by an official named Kum?rasvamin to Tilake?vara are recorded in the Cambodian stele inscription K. 664 (sometime between the 6th c. and 8th c.).  I don?t think the temple is identifiable.

So not much help here.

Best,

Tim

Timothy Lubin
Professor of Religion and Adjunct Professor of Law
Chair of the Department of Religion
Washington and Lee University
Lexington, Virginia 24450

http://home.wlu.edu/~lubint
http://wlu.academia.edu/TimothyLubin
http://papers.ssrn.com/sol3/cf_dev/AbsByAuth.cfm?per_id=930949
?


From: Tim Lubin <lubint at wlu.edu<mailto:lubint at wlu.edu>>
Date: Wednesday, August 10, 2016 at 10:50 PM
To: Patrick Olivelle <jpo at austin.utexas.edu<mailto:jpo at austin.utexas.edu>>, indology <indology at list.indology.info<mailto:indology at list.indology.info>>
Subject: Re: [INDOLOGY] Query

Patrick

V?caspati?s Bh?mat? on Brahmas?tra begins with some ma?galam  verses, one of which reads:

m?rta??a-tilakasv?mi-mah?ga?apat?n vayam  I
vi?vavandy?nnamasy?ma? sarvasiddhividh?yina?  || 4

This parallels Vij??ne?vara?s "?ditya-skanda-ga?apat?n?m?

Govind?nanda's Ratnaprabh?vy?khy? on BrS 3.3.1 is similarly introduced:

m?rta??a? dhv?ntan???ya tilakasv?mina? mude |
vighne?a? vighnavidhvastyai pra?am?mi muhurmuhu? ||

Yours,

Tim

Timothy Lubin
Professor of Religion and Adjunct Professor of Law
Chair of the Department of Religion
Washington and Lee University
Lexington, Virginia 24450

http://home.wlu.edu/~lubint
http://wlu.academia.edu/TimothyLubin
http://papers.ssrn.com/sol3/cf_dev/AbsByAuth.cfm?per_id=930949
?

From: INDOLOGY <indology-bounces at list.indology.info<mailto:indology-bounces at list.indology.info>> on behalf of Patrick Olivelle <jpo at austin.utexas.edu<mailto:jpo at austin.utexas.edu>>
Date: Wednesday, August 10, 2016 at 5:55 PM
To: indology <indology at list.indology.info<mailto:indology at list.indology.info>>
Subject: [INDOLOGY] Query

In the Y?j?avalkya Sm?ti (1.290 ? but 1.294 in Vij??ne?vara?s enumeration and 1.292 in Apar?rka?s) we have the verse:


?dityasya sad? p?j?? tilakasv?minas tath? |

mah?ga?apate? caiva kurvan siddhim av?pnuy?t ||

My critical edition has the reading ?tilakasv?minas? following the Malayalam mss. and Vi?var?pa?s commentary. Vij??ne?vara and Apar?rka (as also all the Vulgate manuscripts) read ?tilaka? sv?minas?. Vij?? explains tilakam as: ?dityaskandaga?apat?n?m anyatamasya sarve??? v? tilaka? svar?anirmita? r?pyanirmita? v? kurgan. So he takes ?tilaka? as a forehead mark (ornament) made out of gold or silver and, probably, attached to a statue of one of these gods.

If, however, Vi?var?pa is correct, and the verb kurvan has a single object ?p?j?m?, then we have the compound ?tilakasv?minas?, which nicely parallels ?mah?ga?apate??.

My query is, has anyone seen the epithet ?tilakasv?min? applied to Skandia. I?d be much obliged for any comments on this.

With thanks and best wishes,

Patrick





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From ashok.aklujkar at gmail.com  Thu Aug 11 15:36:34 2016
From: ashok.aklujkar at gmail.com (Ashok Aklujkar)
Date: Thu, 11 Aug 16 08:36:34 -0700
Subject: [INDOLOGY] Query
In-Reply-To: <5CC6C300-CA54-4296-B3BC-5AC36F2553F8@austin.utexas.edu>
Message-ID: <53E1F790-7677-4025-BFEC-3F526716879C@mail.ubc.ca>


> On Aug 11, 2016, at 5:17 AM, Olivelle, J P <jpo at austin.utexas.edu> wrote:
> 
> ? clearly the Vulgate and Vij??ne?vara are wrong in their reading here. 

If Vij??ne?vara uses ?dityaskandaga?apat?n?m, he must have seen a source for skanda in the verse and he must have seen the source between ?ditya and ga?apati. Either he was undecided about the reading and tried to accommodate both the readings you discuss or he thought of sv?min as standing, by itself,  for skanda. 

a.a.


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From jpo at austin.utexas.edu  Thu Aug 11 15:48:20 2016
From: jpo at austin.utexas.edu (Olivelle, J P)
Date: Thu, 11 Aug 16 15:48:20 +0000
Subject: [INDOLOGY] Query
In-Reply-To: <53E1F790-7677-4025-BFEC-3F526716879C@mail.ubc.ca>
Message-ID: <F6C99DC7-1C6D-4D20-AE87-1D70A141D8E6@austin.utexas.edu>

Yes, Ashok, clearly sv?min refers to Skanda, with or without ?tilaka?. That much is clear also from V?caspati?s verse that Tim Lubin cited. The issue is why ?tilaka? is compounded with it and, with Tim?s other sources with different compounds: tilake?vara, etc, it is clear that this is a compound. But what is the meaning of tilaka in these contexts?



On Aug 11, 2016, at 10:36 AM, Ashok Aklujkar <ashok.aklujkar at gmail.com<mailto:ashok.aklujkar at gmail.com>> wrote:


On Aug 11, 2016, at 5:17 AM, Olivelle, J P <jpo at austin.utexas.edu<mailto:jpo at austin.utexas.edu>> wrote:

? clearly the Vulgate and Vij??ne?vara are wrong in their reading here.

If Vij??ne?vara uses ?dityaskandaga?apat?n?m, he must have seen a source for skanda in the verse and he must have seen the source between ?ditya and ga?apati. Either he was undecided about the reading and tried to accommodate both the readings you discuss or he thought of sv?min as standing, by itself,  for skanda.

a.a.



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From m.gluckman at anu.edu.au  Thu Aug 11 15:52:42 2016
From: m.gluckman at anu.edu.au (Martin Gluckman)
Date: Thu, 11 Aug 16 21:22:42 +0530
Subject: [INDOLOGY] Peter Scharf Contact Number
Message-ID: <CA+wUuzP4UuMn0cEFB_uDX1wOFsyyNV4qeyUgACAii67bw72YzA@mail.gmail.com>

Dear Friends,

Does anyone have a current USA phone number for Peter Scharf, I have a
conference call with him but need to inform we are using Hangouts not Skype.

Kindest Wishes,

Martin


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From elizabeth.rohlman at ucalgary.ca  Thu Aug 11 17:10:21 2016
From: elizabeth.rohlman at ucalgary.ca (Elizabeth M. Rohlman)
Date: Thu, 11 Aug 16 11:10:21 -0600
Subject: [INDOLOGY] Demise
Message-ID: <77051c3445411e4db262486d61437cc4.squirrel@webmail.ucalgary.ca>

I would like to join Drs. Brockington and Soni in expressing my sorrow at
the loss of a careful scholar who was also a gifted and generous teacher.
It is hard to imagine that I will no longer be able to call on his
expertise in Sanskrit and Gujarati linguistics. He will be missed, indeed.

Sincerely,

Elizabeth Rohlman

> _______________________________________________
> 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)


-- 
Elizabeth M. Rohlman
Associate Professor
Department Classics & Religion
University of Calgary

2500 University Drive NW
Calgary, Alberta
T2N 1N4
Phone: (403) 220-3287
Fax: (403) 210-9191









From ajay.rao at utoronto.ca  Thu Aug 11 17:59:59 2016
From: ajay.rao at utoronto.ca (Ajay Rao)
Date: Thu, 11 Aug 16 17:59:59 +0000
Subject: [INDOLOGY] Position in South Asian Religions at the University of	Toronto
Message-ID: <500C64CC07F9724AA360802C1FFB8979F0380BDB@ArborExMBx4P.UTORARBOR.UTORAD.Utoronto.ca>

Dear friends and colleagues,

I am excited to share with you the following job advertisement for a tenure-stream position in South Asian Religions at the University of Toronto. We would be grateful if you could forward the advertisement to any potential candidates who may be interested.

Thank you,

Ajay Rao
Associate Professor
University of Toronto

The Department of Historical Studies at the University of Toronto Mississauga invites applications for a tenure-stream position in South Asian Religions at the rank of Assistant Professor. The appointment will begin on July 1, 2017.

Applicants must have earned a PhD with a focus on South Asian religions by the date of appointment or shortly thereafter. We seek applicants whose scholarly record demonstrates expertise in the study of primary sources within their historical, philosophical, devotional, aesthetic, and/or performative contexts and whose work is also situated within the broader study of religion. Candidates must demonstrate strong linguistic skills in the primary source language(s) of their research.

The successful candidate must display evidence of excellence in and commitment to both research and teaching. Evidence of excellence in teaching will be demonstrated through teaching accomplishments, letters of reference and the teaching dossier submitted as part of the application. Evidence of excellence in research will be demonstrated by representative writing samples or publications in top ranked and field relevant academic journals, presentations at significant conferences, awards and accolades, and strong endorsements by referees of high international standing.

We seek a candidate whose research complements and enhances existing strengths in the Department of Historical Studies. The successful candidate will join a vibrant intellectual community of world-class scholars at Canada?s largest university. The Greater Toronto Area (GTA) is one of the most fascinating, diverse and ?livable? places in the world. The successful candidate will have the ability to teach a range of thematically focused courses engaging with the study of religion, contributing to the undergraduate program on the Mississauga campus, and will hold a graduate appointment at the Department for the Study of Religion on the St. George campus of the University of Toronto. Information about these two departments is available at: http://www.utm.utoronto.ca/historicalstudies and http://www.religion.utoronto.ca.

Salary will be commensurate with qualifications and experience. Applicants are invited to apply online at the following web site: https://utoronto.taleo.net/careersection/10050/jobdetail.ftl?job=1601019. Applications must be submitted by October 17, 2016, and include a cover letter, curriculum vitae, sample of academic writing such as representative articles, statement of research interests, academic transcripts, and a teaching dossier (teaching evaluations; sample syllabi, assignments and tests; descriptions of teaching strategies and innovations, etc.). The U of T application system can accommodate up to fifteen attachments per candidate profile (8MB size limit per attachment); please combine attachments into one or two files in PDF/MS Word format. Submission
guidelines can be found at: http://uoft.me/how-to-apply. Arrangements should also be made for three letters of reference, at least one of which must comment on the applicant?s teaching abilities, to be submitted by October 17, 2016 via email to the Chair at historical.studies at utoronto.ca. Referees should include the candidate?s name and ?South Asian Religions Search? in the subject line.

The University of Toronto is strongly committed to diversity within its community and especially
welcomes applications from racialized persons / persons of colour, women, Indigenous /
Aboriginal People of North America, persons with disabilities, LGBTQ persons, and others who
may contribute to the further diversification of ideas.

As part of your application, you will be asked to complete a brief Diversity Survey. This survey is
voluntary. Any information directly related to you is confidential and cannot be accessed by search committees or human resources staff. Results will be aggregated for institutional planning purposes. For more information, please see http://uoft.me/UP.

All qualified candidates are encouraged to apply; however, Canadians and permanent residents
will be given priority.


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From karp at uw.edu.pl  Thu Aug 11 19:28:57 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Thu, 11 Aug 16 21:28:57 +0200
Subject: [INDOLOGY] Garuda coins
Message-ID: <CALNcvFsysejPfUGq2Vux=p93fFNG3aOWMh_OrniZixvN=MUMpg@mail.gmail.com>

Dear List,

Is there any evidence of the Garuda type coins issued in the pre-Gupta era?

Thanking you in advance,

Artur Karp (ret.)
Chair of South Asian Studies
University of Warsaw
Poland


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From soni at staff.uni-marburg.de  Fri Aug 12 14:17:08 2016
From: soni at staff.uni-marburg.de (soni at staff.uni-marburg.de)
Date: Fri, 12 Aug 16 16:17:08 +0200
Subject: [INDOLOGY] Sad Demise of Prof. Muneo Tokunaga
Message-ID: <20160812161708.Horde.sAHVOtVpIUtc-Gc_b9C9Orm@home.staff.uni-marburg.de>

This sad news is being forwarded at the request of Professor Diwakar Acharya

J. Soni
Retired
Formerly: University of Marburg

==========================================================
Dear All,

With great sadness we inform you that Prof. Muneo Tokunaga passed away  
on 1st August 2016, Kyoto.

Yuko Yokochi and Akihiko Akamatsu
Professors of Indological Studies, Kyoto University

==========================================================

----- End forwarded message -----



--






From John.Brockington at btinternet.com  Fri Aug 12 14:34:34 2016
From: John.Brockington at btinternet.com (John Brockington)
Date: Fri, 12 Aug 16 15:34:34 +0100
Subject: [INDOLOGY] Sad Demise of Prof. Muneo Tokunaga
In-Reply-To: <20160812161708.Horde.sAHVOtVpIUtc-Gc_b9C9Orm@home.staff.uni-marburg.de>
Message-ID: <0916a3ff-4278-82c5-7283-b91aea77d450@btinternet.com>

Dear Colleagues,

This is extremely sad news.  We are all so greatly indebted to Professor 
Tokunaga for his digital versions of the /Mah?bh?rata/ and /R?m?ya?a/ 
and for so much more fine scholarship.  I count it a real privilege to 
have got to know him, particularly during a period as guest professor at 
Kyoto University which he secured for me.  Coming so soon after the 
death of Professor Rajendra Nanavati, it leaves a great gap in the field 
of epic studies.

Yours

John Brockington

Professor J.L. Brockington
113 Rutten Lane
Yarnton
Kidlington 0X5 1LT
tel: 01865 849438

On 12/08/2016 15:17, soni at staff.uni-marburg.de wrote:
> This sad news is being forwarded at the request of Professor Diwakar 
> Acharya
>
> J. Soni
> Retired
> Formerly: University of Marburg
>
> ==========================================================
> Dear All,
>
> With great sadness we inform you that Prof. Muneo Tokunaga passed away 
> on 1st August 2016, Kyoto.
>
> Yuko Yokochi and Akihiko Akamatsu
> Professors of Indological Studies, Kyoto University
>
> ==========================================================
>
> ----- End forwarded message -----
>
>
>
> -- 
>
>
> _______________________________________________
> 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)



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From mailmealakendudas at rediffmail.com  Fri Aug 12 17:11:53 2016
From: mailmealakendudas at rediffmail.com (alakendu das)
Date: Fri, 12 Aug 16 17:11:53 +0000
Subject: [INDOLOGY] Garuda coins
In-Reply-To: <CALNcvFsysejPfUGq2Vux=p93fFNG3aOWMh_OrniZixvN=MUMpg@mail.gmail.com>
Message-ID: <1470943795.S.7089.6779.f4-234-185.1471021913.32322@webmail.rediffmail.com>





   I am not aware of Garuda type coins in the Pre-Gupta  but it is a fact that Heliodorus , the Ambassador to Antialkidas, the Greek ruler of Taxila, in N.W.India, constructed a GARUDA COLOUMN in the name  of Lord Krishna. This also shows how  Vaishnavism influenced alien rulers during 2-3rd Cent B.C.





                                            ALAKENDU DAS

 


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From rpg at berkeley.edu  Fri Aug 12 17:58:42 2016
From: rpg at berkeley.edu (Robert Goldman)
Date: Fri, 12 Aug 16 10:58:42 -0700
Subject: [INDOLOGY] Sad Demise of Prof. Muneo Tokunaga
In-Reply-To: <0916a3ff-4278-82c5-7283-b91aea77d450@btinternet.com>
Message-ID: <EC0EC3EC-4DC6-49C0-A51E-695BC02A27F8@berkeley.edu>

This is indeed very sad news to have lost the generous and learned Professor Nanavati and our esteemed colleague Professor Tokunaga in such a short period. Tokunaga-san and I collaborated on editing  volume 2 of the papers of the 12th World Sanskrit Conference and I came to have enormous respect for his kindness and scholarship. Both of these stalwarts will be missed.
Dr. R. P.  Goldman
Catherine and William L. Magistretti Distinguished Professor in South and Southeast Asian Studies
Department of South and Southeast Asian Studies MC # 2540
The University of California at Berkeley
Berkeley, CA 94720-2540
Tel: 510-642-4089
Fax: 510-642-2409



> On Aug 12, 2016, at 7:34 AM, John Brockington <John.Brockington at btinternet.com> wrote:
> 
> Dear Colleagues,
> 
> This is extremely sad news.  We are all so greatly indebted to Professor Tokunaga for his digital versions of the Mah?bh?rata and R?m?ya?a and for so much more fine scholarship.  I count it a real privilege to have got to know him, particularly during a period as guest professor at Kyoto University which he secured for me.  Coming so soon after the death of Professor Rajendra Nanavati, it leaves a great gap in the field of epic studies.
> 
> Yours
> 
> John Brockington 
> 
> Professor J.L. Brockington
> 113 Rutten Lane
> Yarnton
> Kidlington 0X5 1LT
> tel: 01865 849438
> 
> On 12/08/2016 15:17, soni at staff.uni-marburg.de <mailto:soni at staff.uni-marburg.de> wrote:
>> This sad news is being forwarded at the request of Professor Diwakar Acharya 
>> 
>> J. Soni 
>> Retired 
>> Formerly: University of Marburg 
>> 
>> ========================================================== 
>> Dear All, 
>> 
>> With great sadness we inform you that Prof. Muneo Tokunaga passed away on 1st August 2016, Kyoto. 
>> 
>> Yuko Yokochi and Akihiko Akamatsu 
>> Professors of Indological Studies, Kyoto University 
>> 
>> ========================================================== 
>> 
>> ----- End forwarded message ----- 
>> 
>> 
>> 
>> -- 
>> 
>> 
>> _______________________________________________ 
>> INDOLOGY mailing list 
>> INDOLOGY at list.indology.info <mailto:INDOLOGY at list.indology.info> 
>> indology-owner at list.indology.info <mailto:indology-owner at list.indology.info> (messages to the list's managing committee) 
>> http://listinfo.indology.info <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)



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From wujastyk at gmail.com  Fri Aug 12 18:43:27 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Fri, 12 Aug 16 20:43:27 +0200
Subject: [INDOLOGY] Prof. Muneo Tokunaga
Message-ID: <CAKdt-CfGcbMyX8WL69NJygZ7NQu_forTyBqA_ZQqKmdJtC7F7Q@mail.gmail.com>

>From Prof. Diwakar Acharya

Dear All,

It is with great sadness that we inform you that Prof. Muneo Tokunaga has
passed away on 1st August 2016, Kyoto.

Yuko Yokochi and Akihiko Akamatsu
Professors of Indological Studies, Kyoto University

==================


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From jpo at austin.utexas.edu  Sat Aug 13 16:10:41 2016
From: jpo at austin.utexas.edu (Olivelle, J P)
Date: Sat, 13 Aug 16 16:10:41 +0000
Subject: [INDOLOGY] Query
Message-ID: <EF1F482D-237F-4C42-8F8E-BA950FABC6A3@austin.utexas.edu>

With apologies for the cross-posting, I have a quick question. Does anyone know when the first known use of the term ga?apati and vin?yaka occurs in text or inscription, and related to it, when the first visual images of them are found? Do we find a tradition of their worship during or before the Gupta period. With thanks,


Patrick Olivelle




From nmisra at gmail.com  Sat Aug 13 17:28:53 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Sat, 13 Aug 16 22:58:53 +0530
Subject: [INDOLOGY] Query
In-Reply-To: <EF1F482D-237F-4C42-8F8E-BA950FABC6A3@austin.utexas.edu>
Message-ID: <CAATk=rDVTYn92wsG8Km4nYDMfeXWwgL2jCiJqq99UEbKk81QqA@mail.gmail.com>

The term *ga?apati* famously occurs in ?gveda 2.23.1 (*ga??n?? tv?
ga?apati? hav?mahe* ...)





On 13 August 2016 at 21:40, Olivelle, J P <jpo at austin.utexas.edu> wrote:

> With apologies for the cross-posting, I have a quick question. Does anyone
> know when the first known use of the term ga?apati and vin?yaka occurs in
> text or inscription, and related to it, when the first visual images of
> them are found? Do we find a tradition of their worship during or before
> the Gupta period. With thanks,
>
>
> Patrick Olivelle
> _______________________________________________
> 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)




-- 
Nity?nanda Mi?ra
http://nmisra.googlepages.com


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From martin.gansten at pbhome.se  Sat Aug 13 18:24:15 2016
From: martin.gansten at pbhome.se (Martin Gansten)
Date: Sat, 13 Aug 16 20:24:15 +0200
Subject: [INDOLOGY] Astrologer B.V. Raman
Message-ID: <cc6d911c-8623-7e14-dca8-6028bc1b322c@pbhome.se>

Apologies for cross-posting. I have been asked to contribute a 
thousand-word article on Indian astrologer B.V. Raman (1912-1998) to an 
academic encyclopaedia of astrology, but have had to decline due to the 
pressure of other engagements. If anyone else is interested in writing 
this piece, please contact me off-list.

Martin Gansten
Lund University






From jpo at austin.utexas.edu  Sat Aug 13 20:34:12 2016
From: jpo at austin.utexas.edu (Olivelle, J P)
Date: Sat, 13 Aug 16 20:34:12 +0000
Subject: [INDOLOGY] Query
In-Reply-To: <CAATk=rDVTYn92wsG8Km4nYDMfeXWwgL2jCiJqq99UEbKk81QqA@mail.gmail.com>
Message-ID: <4F1A706B-F715-4C33-B7B7-DE1A2D639564@austin.utexas.edu>

Yes, but that is as an epithet of B?haspati, who is identified with Indra and only gradually emerges as an independent deity.



On Aug 13, 2016, at 12:28 PM, Nityanand Misra <nmisra at gmail.com<mailto:nmisra at gmail.com>> wrote:

The term ga?apati famously occurs in ?gveda 2.23.1 (ga??n?? tv? ga?apati? hav?mahe ...)





On 13 August 2016 at 21:40, Olivelle, J P <jpo at austin.utexas.edu<mailto:jpo at austin.utexas.edu>> wrote:
With apologies for the cross-posting, I have a quick question. Does anyone know when the first known use of the term ga?apati and vin?yaka occurs in text or inscription, and related to it, when the first visual images of them are found? Do we find a tradition of their worship during or before the Gupta period. With thanks,


Patrick Olivelle
_______________________________________________
INDOLOGY mailing list
INDOLOGY at list.indology.info<mailto:INDOLOGY at list.indology.info>
indology-owner at list.indology.info<mailto:indology-owner at list.indology.info> (messages to the list's managing committee)
http://listinfo.indology.info<http://listinfo.indology.info/> (where you can change your list options or unsubscribe)



--
Nity?nanda Mi?ra
http://nmisra.googlepages.com<http://nmisra.googlepages.com/>




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From andrew.ollett at gmail.com  Sun Aug 14 05:19:51 2016
From: andrew.ollett at gmail.com (Andrew Ollett)
Date: Sun, 14 Aug 16 10:49:51 +0530
Subject: [INDOLOGY] Reference systems for Sanskrit plays
Message-ID: <CAANHO17-MUcDWNHBo_v5HAEdFfEYO-4UUQRyfjsiupFv+UzgYw@mail.gmail.com>

I am making a few e-texts of Sanskrit plays, and I am in need of a good
reference system, especially for linking the prat?kas in the commentaries
to the base text. I have noticed that there are a few systems in use. The
numbering of a?kas and other higher-level divisions is not so much of an
issue, so the following remarks concern the numbering of verses, prose
passages, and stage directions within an a?ka:

1a. Only the verses are numbered. The prose sections and stage directions
are not numbered. (e.g. M. R. Kale's student editions, and the e-text of
the Ve??sa?h?ra prepared by Yves Codet at
http://indology.info/etexts/archive/texts/veni/venisamhara.xml). The
disadvantage is that it's impossible to refer precisely to passages that
are not in verse.

1b. The verses provide the principal numbering system, and the prose
sections and stage directions are numbered with reference to the preceding
verse. This is the practice of the W?rzburg Bh?sa project, which assigns
every prose sentence and every stage direction a number (see, e.g.,
http://www.bhasa.indologie.uni-wuerzburg.de/AM_1.html). As an example, the
first sentence (or stage direction) after verse 1 will be 1.1, the second
will be 1.2, etc.

1c. The verses provide the principal numbering system, and the prose
sections and stage directions are numbered, not in reference to the
/preceding/ verse, but in reference to the verse that they "belong" with.
This takes some interpretation, but an example can be seen in Muneo
Tokunaga's e-text of ??kuntala (
http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/5_poetry/3_drama/ksakunxu.htm),
where the first prose sentence /before/ verse 2 is marked as 2<1, the
second is marked as 2<2, and so on, and the first prose sentence /after/
verse 2 is marked as 2>1, the second is 2>2, etc.

1d. Only the verses are numbered, but prat?kas in the commentary are
referred to line-numbers of an edition (this is the case with Fran?ois
Grimal's edition of Harihara's commentary on the M?lat?m?dhava, and
presumably with other editions prepared using LaTeX). The disadvantage is
that this reference system is based on the lineation of the printed edition.

2. The verses, stage directions, and continuous prose sections are all
assigned a number. This was the practice of the Clay Sanskrit Library.

The texts on GRETIL use (1a), (1b), or (1c) depending on the source. As far
as I can tell, (1a), (1b), (1c) and (1d) provide rough compatability across
editions, since referring to verse-numbers is a relatively standardard
practice, whereas (2) breaks this compatability.

I am asking whether the scholars on this list have any preferences or
suggestions for a numbering system that is stable, roughly compatible with
(de facto) standard reference practices, and media-independent. So far, I
am inclined to (1b).

Andrew


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From hspier.muktabodha at gmail.com  Sun Aug 14 21:47:08 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Sun, 14 Aug 16 17:47:08 -0400
Subject: [INDOLOGY] A grammar question
Message-ID: <CAPW7aQHkrHzZSLU3k1Q6_Wh8RuJpfKj_8RdMzLuG9QEHE6Vd3A@mail.gmail.com>

Dear list members,

Apologies if this is an elementary question.

In the Shanti mantra taken from the Taittiriya Upanishad

saha n?vavatu saha nau bhunaktu saha v?rya? karav?vahai tejasvi n?vadh?tam
astu m? vidvi??vahai
Why is it  vidvi??vahai and not  vidve??vahai similar to the form   dve??vahai
?
I couldn't see it listed as an irregular form in MacDonnels grammar for
students or his Vedic grammar for students or Whitney.

Thanks,
Harry Spier


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From nagarajpaturi at gmail.com  Mon Aug 15 03:43:26 2016
From: nagarajpaturi at gmail.com (Nagaraj Paturi)
Date: Mon, 15 Aug 16 09:13:26 +0530
Subject: [INDOLOGY] A grammar question
In-Reply-To: <CAPW7aQHkrHzZSLU3k1Q6_Wh8RuJpfKj_8RdMzLuG9QEHE6Vd3A@mail.gmail.com>
Message-ID: <CAJGj9eYaL=m5CcS5dVgb+=KBjybg-gF9jcfyBq0UBx1dTPdYFw@mail.gmail.com>

????? is the verb root. ??-is the prefix. This gives rise to the new verb
root ??????? .

????? is the nominalization derived from ????? . ??????? is the
nominalization derived from  ???????

This is similar to ??? ,??????, ?????? .

On Mon, Aug 15, 2016 at 3:17 AM, Harry Spier <hspier.muktabodha at gmail.com>
wrote:

> Dear list members,
>
> Apologies if this is an elementary question.
>
> In the Shanti mantra taken from the Taittiriya Upanishad
>
> saha n?vavatu saha nau bhunaktu saha v?rya? karav?vahai tejasvi n?vadh?tam
> astu m? vidvi??vahai
> Why is it  vidvi??vahai and not  vidve??vahai similar to the form   dve??vahai
> ?
> I couldn't see it listed as an irregular form in MacDonnels grammar for
> students or his Vedic grammar for students or Whitney.
>
> Thanks,
> Harry Spier
>
> _______________________________________________
> 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 )


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From nmisra at gmail.com  Mon Aug 15 03:51:00 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Mon, 15 Aug 16 09:21:00 +0530
Subject: [INDOLOGY] 2016 Presidential Awards for Sanskrit
Message-ID: <CAATk=rBTsEZwjiazARWRRYvYTcV4zczkAUMEeGKv+4c1uoSU7Q@mail.gmail.com>

http://pib.nic.in/newsite/PrintRelease.aspx?relid=148922

Press Information Bureau
Government of India
Ministry of Human Resource Development
15-August-2016 08:26 IST
Presidential Award for Certificate of Honour and Maharshi Badrayan Vyas
Samman to Sanskrit, Pali, Prakrit, Arabic and Persian Scholars for the Year
2016



            The President is pleased to award the *Certificate of Honour* to
the following scholars of Sanskrit, Pali, Prakrit, Arabic and Persian:



*SANSKRIT*

1.

SHRI R.VENKATRAMAN

2.

SHRI VISWANATHA GOPALA KRISHNA

3.

SHRI JIYA LAL KAMBOJ

4.

DR.  BHAVENDRA JHA

5.

PROF.  PRIYATAM CHANDRA SHASTRI

6.

PROF. GURUPAD K.HEGDE

7.

PROF.  S.T. NAGARAJA

8.

SHRI SANATAN MISHRA

9.

SHRI SRISTI LAKSHMI PRASANNANJANEYA SARMA

10.

PROF. (MRS.) LAXMI SHARMA

11.

PROF.  BISWANATH  BHATTACHARYA

12.

PROF.  RAMNARAYAN DAS

13.

DR.  RAMSHANKER AWASTHI

14.

SHRI HRIDAYA RANJAN SHARMA

15.

PROF. (DR.) JANAKI PRASAD DWIVEDI



*SANSKRIT (INTERNATIONAL)*

1.

MR. FERNANDO TOLA



*ARABIC*

1.

SHRI ABDUL MUSABBIR BHUIYA

2.

SHRI SAYYAD ASAD RAZA HUSSAINI

3.

SHRI BADR-E-JAMAL ISLAHI





*PERSIAN*

1.

HKM. SYED GHULAM MEHDI RAZ

2.

CHOWDHRY WAHHAJ AHMAD ASHRAF

3.

MOULVI  H. REHMAN QABLI



*PALI*

1.

SMT. BELA BHATTACHARYA



*PRAKRIT*

1.

DR. DAMODAR SHASTRI







*Maharshi Badrayan Vyas Samman*



In addition, the Hon?ble President is also pleased to award the *Maharshi
Badrayan Vyas Samman* to the following young scholars of Sanskrit, Pali,
Prakrit, Arabic and Persian:



*SANSKRIT*

1.

DR. MAHANAND JHA

2.

DR. SUNDAR NARAYAN  JHA

3.

DR. G.S.V DATTATREYA  MURTHY

4.

DR. VISHWANATH DHITAL

5.

DR.  SHANKAR RAJARAMAN



*ARABIC*

1.

DR. MD. QUTBUDDIN



*PERSIAN*

1.

DR. HASEEN UZ ZAMAN



*PALI*

1.

DR. UJJWAL KUMAR



*PRAKRIT*

1.

DR. YOGESH KUMAR JAIN



            The distinction is conferred once a year on the Independence
Day in recognition of substantial contribution in the field of Sanskrit,
Pali, Prakrit, Arabic and Persian.

***

GG/AJ/CertofHonour

-- 
Nity?nanda Mi?ra


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From nmisra at gmail.com  Mon Aug 15 04:10:51 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Mon, 15 Aug 16 09:40:51 +0530
Subject: [INDOLOGY] A grammar question
In-Reply-To: <CAPW7aQHkrHzZSLU3k1Q6_Wh8RuJpfKj_8RdMzLuG9QEHE6Vd3A@mail.gmail.com>
Message-ID: <CAATk=rBL+bmSPPUZ5NKFmwqedLTXn-d_rokOWNdCraHB-r6_qQ@mail.gmail.com>

The Pa?inian form is indeed *dve??vahai* as attested in the
*Siddh?ntakaumud?* under *lu?i ca* (SK 2434, A 2.4.43). I do not recall any
special rule for *vi + dvi?*, so the Pa?inian form would be *vidve??vahai*,
and the form *vidvi??vahai *would be a *ch?ndasa* usage where the lack of
*gu?a* can either be explained by extending one of the *bahulam *rules to
cover this case or as an *?tmanepada *usage from the *n?madh?tu
**vidvi?a *formed
from the word *vidvi?a* (=*vi + dvi? + ka *by *igupadhaj??pr?kira? ka?*, A
3.1.135) meaning enemy by *sarvapr?tipatikebhya ?c?re kvibv? vaktavya?* (V
3.1.11).

MacDonnel/Whitney may have missed this form.


On 15 August 2016 at 03:17, Harry Spier <hspier.muktabodha at gmail.com> wrote:

> Dear list members,
>
> Apologies if this is an elementary question.
>
> In the Shanti mantra taken from the Taittiriya Upanishad
>
> saha n?vavatu saha nau bhunaktu saha v?rya? karav?vahai tejasvi n?vadh?tam
> astu m? vidvi??vahai
> Why is it  vidvi??vahai and not  vidve??vahai similar to the form   dve??vahai
> ?
> I couldn't see it listed as an irregular form in MacDonnels grammar for
> students or his Vedic grammar for students or Whitney.
>
> Thanks,
> Harry Spier
>
> _______________________________________________
> 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)
>



-- 
Nity?nanda Mi?ra
http://nmisra.googlepages.com


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From rpjain1903 at gmail.com  Mon Aug 15 05:27:50 2016
From: rpjain1903 at gmail.com (R P Jain)
Date: Mon, 15 Aug 16 10:57:50 +0530
Subject: [INDOLOGY] (no subject)
Message-ID: <2129D2B9-0E4E-4CBC-8295-BB75212AEAF0@gmail.com>

TO THE INDOLOGY MEMBERS 

'HAPPY INDEPENDENCE DAY '

Sent from my iPhone





From philipp.a.maas at gmail.com  Mon Aug 15 09:18:47 2016
From: philipp.a.maas at gmail.com (Philipp Maas)
Date: Mon, 15 Aug 16 11:18:47 +0200
Subject: [INDOLOGY] JOB OPENING AT UW-MADISON
Message-ID: <CAOuG4CZQbK6Dw0PD6vj7Nt+x949ZYeE47rsHOPRHdDQmocti+g@mail.gmail.com>

Dear Members,

A colleague who is not a memeber of this list asked me to forward the
following advertisement for a position at the Universtiy of
Wisconsin-Madison:

"JOB OPENING AT UW-MADISON
The newly formed Department of Asian Languages and Cultures at the
University of Wisconsin-Madison, as part of its initiative to re-envision
the study of the languages, cultures, and societies of Asia, is seeking to
hire a scholar of the humanities or qualitative social sciences with
expertise in at least one Southeast Asian language. Appointment begins
August, 2017. Ph.D. required prior to start of appointment. Rank and area
of specialization are open. Preference will be given to applicants who
demonstrate eagerness to take part in a multi-disciplinary conversation
about issues in trans-Asian contexts, and who have the vision and skills to
build new academic programs. A tenured appointment requires a proven record
of excellence in research and teaching at all levels. Salary is
competitive. Qualified applicants should send a complete dossier (including
letter of application, CV, and sample publication) and three letters of
reference by email to alc at letsci.wisc.edu.

To ensure full consideration, applications must be received by October 20,
2016.

Finalists cannot be guaranteed confidentiality. A criminal background check
will be required prior to employment. UW-Madison is an affirmative action,
equal opportunity employer and encourages women and minorities to apply."

With best wishes,

Philipp Maas

-- 
Dr. Philipp A. Maas


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From hspier.muktabodha at gmail.com  Tue Aug 16 03:10:05 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Mon, 15 Aug 16 23:10:05 -0400
Subject: [INDOLOGY] A grammar question
In-Reply-To: <CAJGj9eYaL=m5CcS5dVgb+=KBjybg-gF9jcfyBq0UBx1dTPdYFw@mail.gmail.com>
Message-ID: <CAPW7aQGhwJqwgPHuVz=PyoHjmQ+5LMu9TdjT4JpJ2xJtuBQTsA@mail.gmail.com>

Thank you to evryone who replied both on and off the list .

Harry Spier

On Sun, Aug 14, 2016 at 11:43 PM, Nagaraj Paturi <nagarajpaturi at gmail.com>
wrote:

> ????? is the verb root. ??-is the prefix. This gives rise to the new verb
> root ??????? .
>
> ????? is the nominalization derived from ????? . ??????? is the
> nominalization derived from  ???????
>
> This is similar to ??? ,??????, ?????? .
>
> On Mon, Aug 15, 2016 at 3:17 AM, Harry Spier <hspier.muktabodha at gmail.com>
> wrote:
>
>> Dear list members,
>>
>> Apologies if this is an elementary question.
>>
>> In the Shanti mantra taken from the Taittiriya Upanishad
>>
>> saha n?vavatu saha nau bhunaktu saha v?rya? karav?vahai tejasvi
>> n?vadh?tam astu m? vidvi??vahai
>> Why is it  vidvi??vahai and not  vidve??vahai similar to the form   dve??vahai
>> ?
>> I couldn't see it listed as an irregular form in MacDonnels grammar for
>> students or his Vedic grammar for students or Whitney.
>>
>> Thanks,
>> Harry Spier
>>
>> _______________________________________________
>> 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 )
>
>
>
>


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From mbroo at abo.fi  Tue Aug 16 07:18:32 2016
From: mbroo at abo.fi (mbroo at abo.fi)
Date: Tue, 16 Aug 16 10:18:32 +0300
Subject: [INDOLOGY] Catalogue of the Orissa State Museum
Message-ID: <20160816101832.iue96qi1moo0s0c4@webmail1.abo.fi>


Dear Colleagues,

Is there anyone who has a soft copy of the Descriptive Catalogue of  
the Sanskrit Manuscripts in the Orissa State Museum, Bhubaneshwar?

Yours sincerely,
M?ns Broo
-- 
Dr. M?ns Broo
Senior Lecturer of Comparative Religion
Editor of Temenos, Nordic Journal of Comparative Religion
?bo Akademi University
Fabriksgatan 2
FI-20500 ?bo, Finland
phone: +358-2-2154398
fax: +358-2-2154902
mobile: +358-50-5695754







From hspier.muktabodha at gmail.com  Tue Aug 16 22:12:09 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Tue, 16 Aug 16 18:12:09 -0400
Subject: [INDOLOGY] avagraha and sanskrit meter
Message-ID: <CAPW7aQHfitdHJ=PWLu9yNUZoRFO4zT4R72-UrRqCBr_J_Wgawg@mail.gmail.com>

In Sanskrit meter is avagraha ignored or is it considered as a short
syllable?

Thanks,
Harry Spier


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From hspier.muktabodha at gmail.com  Tue Aug 16 23:44:45 2016
From: hspier.muktabodha at gmail.com (Harry Spier)
Date: Tue, 16 Aug 16 19:44:45 -0400
Subject: [INDOLOGY] avagraha and sanskrit meter
In-Reply-To: <CAPW7aQHfitdHJ=PWLu9yNUZoRFO4zT4R72-UrRqCBr_J_Wgawg@mail.gmail.com>
Message-ID: <CAPW7aQFmrKgtuHesBZPaveJs8g-Lt-JcVbB3-kEC3=EKnAC0Yg@mail.gmail.com>

Clarification about my question.  What I meant to ask was  avagraha ever
pronounced as a pause and if so was it considered a syllable in Sanskrit
metrics.

Thanks,
Harry

On Tue, Aug 16, 2016 at 6:12 PM, Harry Spier <hspier.muktabodha at gmail.com>
wrote:

> In Sanskrit meter is avagraha ignored or is it considered as a short
> syllable?
>
> Thanks,
> Harry Spier
>


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From nmisra at gmail.com  Wed Aug 17 01:34:11 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Wed, 17 Aug 16 07:04:11 +0530
Subject: [INDOLOGY] avagraha and sanskrit meter
In-Reply-To: <CAPW7aQFmrKgtuHesBZPaveJs8g-Lt-JcVbB3-kEC3=EKnAC0Yg@mail.gmail.com>
Message-ID: <CAATk=rAL9wTpJWQ9cSjBxwpYseUM0=_bYd36gR7EW5Z4d3tdTg@mail.gmail.com>

The *V?jasaneyi Pr?ti??khya* mentions that:

*sam?se?vagraho hrasvasamak?la?* (5.1)

?In [the padap??ha of] a compound, the avagraha has the same time has a
hrasva vowel.?

The commentaries of Uva?a and Anantabha??a explain that the ?avagraha? is
separation of a compound into its constituent elements:

Uva?a: *dvayo? padayo? p?thaggraha?o'vagraha?? n?n?graha ityartha??
hrasvasamak?lo hrasv?k?aratulyak?lo bhavati?*
Anantabha??a: *avagraho n?ma dvayo? padayo? p?thakkara?am? sa ca
hrasv?k?arasamak?lo bhavati?*

However, this applies to the *padap??ha* and not to the *sa?hit?p??ha*.

Nowadays, the *avagraha* sign is used to show what is called *ak?rapra?le?a*
.

In Vedic *sa?hit?p??ha* or in laukika poetry, the *avagraha* is not
considered a syllable for prosodic purposes.

For more on this, please refer the entry on ?????? (*avagraha*) in *A
Dictionary of Sanskrit Grammar* by K.V. Abhyankar

On 17 August 2016 at 05:14, Harry Spier <hspier.muktabodha at gmail.com> wrote:

> Clarification about my question.  What I meant to ask was  avagraha ever
> pronounced as a pause and if so was it considered a syllable in Sanskrit
> metrics.
>
> Thanks,
> Harry
>
> On Tue, Aug 16, 2016 at 6:12 PM, Harry Spier <hspier.muktabodha at gmail.com>
> wrote:
>
>> In Sanskrit meter is avagraha ignored or is it considered as a short
>> syllable?
>>
>> Thanks,
>> Harry Spier
>>
>
>
> _______________________________________________
> 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)
>



-- 
Nity?nanda Mi?ra
http://nmisra.googlepages.com


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From pf8 at soas.ac.uk  Thu Aug 18 08:55:49 2016
From: pf8 at soas.ac.uk (Peter Flugel)
Date: Thu, 18 Aug 16 09:55:49 +0100
Subject: =?utf-8?Q?[INDOLOGY]_Max_Weber=E2=80=99s_Hinduism_and_Buddhism:_Reflections_on_a_Sociological_Classic_100_Years_On,_SOAS8-10_Sept?=
Message-ID: <CAF+JJrmMoAOKEC=ubv6d_M6vOinBAYPr-HBuMNKcO140egoYOg@mail.gmail.com>

For details on this conference see:

https://www.soas.ac.uk/religions-and-philosophies/
events/conferences/max-webers-hinduism-and-buddhism/

-- 
Dr Peter Fl?gel
Chair, Centre of Jaina Studies
Department of Religions and Philosophies
Faculty of Arts and Humanities
School of Oriental and African Studies
University of London
Thornhaugh Street
Russell Square
London WC1H OXG

Tel.: (+44-20) 7898 4776
E-mail: pf8 at soas.ac.uk
http://www.soas.ac.uk/jainastudies


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From mailmealakendudas at rediffmail.com  Fri Aug 19 11:19:32 2016
From: mailmealakendudas at rediffmail.com (alakendu das)
Date: Fri, 19 Aug 16 11:19:32 +0000
Subject: [INDOLOGY] BODHISATTA-BHUMI- ENGLISH TRANSALATION
Message-ID: <20160819111932.3419.qmail@f4mail-235-243.rediffmail.com>



  Can  anybody  refer an English Translation of Asanga's Bodhisatta Bhumi ?







                                                                 ALAKENDU DAS


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From mkapstei at uchicago.edu  Fri Aug 19 12:19:02 2016
From: mkapstei at uchicago.edu (Matthew Kapstein)
Date: Fri, 19 Aug 16 12:19:02 +0000
Subject: [INDOLOGY] FW:  BODHISATTA-BHUMI- ENGLISH TRANSALATION
In-Reply-To: <82C3E42590D939418C74DD76B97DDED047BB8BA2@xm-mbx-06-prod>
Message-ID: <82C3E42590D939418C74DD76B97DDED047BB8BD5@xm-mbx-06-prod>


A translation has recently appeared:

https://www.amazon.com/Bodhisattva-Path-Unsurpassed-Enlightenment-Bodhisattvabhumi/dp/1559394293


Matthew Kapstein
Directeur d'?tudes,
Ecole Pratique des Hautes Etudes

Numata Visiting Professor of Buddhist Studies,
The University of Chicago
________________________________



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From psdmccartney at gmail.com  Sat Aug 20 05:25:46 2016
From: psdmccartney at gmail.com (patrick mccartney)
Date: Sat, 20 Aug 16 14:55:46 +0930
Subject: [INDOLOGY] gretil
Message-ID: <CAEzwJrD2-e5+MbL_s-OxJfhezFRYwtb5OE=BaP+K48TPCBVMRw@mail.gmail.com>

Is it just me or is anyone else having trouble accessing GRETIL?


All the best,

Patrick McCartney, PhD
School of Culture, History & Language
College of the Asia-Pacific
The Australian National University
Canberra, Australia, 0200


Skype - psdmccartney
Phone + Whatsapp:  +61 414 954 748
Twitter - @psdmccartney

academia <https://anu-au.academia.edu/patrickmccartney>

   -

Linkedin
<https://www.linkedin.com/profile/view?id=241756978&trk=nav_responsive_tab_profile>

#yogabodyANU2016 symposium
<http://chl.anu.edu.au/news-events/events/658/yoga-and-body-past-and-present-symposium?#tab>

<http://chl.anu.edu.au/news-events/events/658/yoga-and-body-past-and-present-symposium?#tab>

Ep1 - Imagining Sanskrit Land <https://youtu.be/jMi7tkPBbJ4>

Ep 2 - Total-am <https://youtu.be/7tAp8m9RHPU>

Ep 3 - Jalam ? Chillum <https://youtu.be/cLZeuCT_mwQ>

A Day in our Ashram
<https://www.youtube.com/results?search_query=ek+din+hamaare+ashram+mein>

Stop animation short film of Shakuntala
<https://www.youtube.com/watch?v=LVqBD_2P4Pg>

Forced to Clean Human Waste <http://youtu.be/y3XfjbwqC_g>

One of my favourite song <http://trinityroots.bandcamp.com/track/all-we-be>s


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From karp at uw.edu.pl  Sat Aug 20 06:57:08 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Sat, 20 Aug 16 08:57:08 +0200
Subject: [INDOLOGY] Fwd:  gretil
In-Reply-To: <CALNcvFusXN5EwYSSd8tLoBSBE6uAhTj+O8vcz9Q7wWbdWMi4Rw@mail.gmail.com>
Message-ID: <CALNcvFuKJx3wL7jpeKsCSDnNJ8UoaQiMPg5n_qYkace0rhQksg@mail.gmail.com>

---------- Forwarded message ----------
From: Artur Karp <karp at uw.edu.pl>
Date: 2016-08-20 8:54 GMT+02:00
Subject: Re: [INDOLOGY] gretil
To: patrick mccartney <psdmccartney at gmail.com>


502 Bad Gateway
Artur Karp

Poland


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From emstern at verizon.net  Sat Aug 20 12:30:51 2016
From: emstern at verizon.net (Elliot Stern)
Date: Sat, 20 Aug 16 08:30:51 -0400
Subject: [INDOLOGY] gretil
In-Reply-To: <CAEzwJrD2-e5+MbL_s-OxJfhezFRYwtb5OE=BaP+K48TPCBVMRw@mail.gmail.com>
Message-ID: <C1754F5F-AEBB-4B00-AA85-72DAB533E532@verizon.net>

No trouble accessing from my Mac.

Elliot M. Stern
552 South 48th Street
Philadelphia, PA 19143-2029
United States of America
telephone: 215-747-6204
mobile: 267-240-8418
emstern at verizon.net

> On 20 Aug  2016, at 01:25, patrick mccartney <psdmccartney at gmail.com> wrote:
> 
> Is it just me or is anyone else having trouble accessing GRETIL? 
> 
> 
> All the best,
> 
> Patrick McCartney, PhD
> School of Culture, History & Language
> College of the Asia-Pacific
> The Australian National University
> Canberra, Australia, 0200
> 
> 
> Skype - psdmccartney
> Phone + Whatsapp:  +61 414 954 748
> Twitter - @psdmccartney
> 
> academia <https://anu-au.academia.edu/patrickmccartney>
> Linkedin <https://www.linkedin.com/profile/view?id=241756978&trk=nav_responsive_tab_profile>
> 
> #yogabodyANU2016 symposium <http://chl.anu.edu.au/news-events/events/658/yoga-and-body-past-and-present-symposium?#tab>? <http://chl.anu.edu.au/news-events/events/658/yoga-and-body-past-and-present-symposium?#tab>
> 
> Ep1 - Imagining Sanskrit Land <https://youtu.be/jMi7tkPBbJ4>
> 
> Ep 2 - Total-am <https://youtu.be/7tAp8m9RHPU>
> 
> Ep 3 - Jalam ? Chillum <https://youtu.be/cLZeuCT_mwQ>
> 
> A Day in our Ashram <https://www.youtube.com/results?search_query=ek+din+hamaare+ashram+mein>
> 
> Stop animation short film of Shakuntala? <https://www.youtube.com/watch?v=LVqBD_2P4Pg>
> 
> Forced to Clean Human Waste <http://youtu.be/y3XfjbwqC_g>
> 
> One of my favourite song <http://trinityroots.bandcamp.com/track/all-we-be>s
> 
> 
> 
> 
> _______________________________________________
> 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)



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From ph2046 at columbia.edu  Sat Aug 20 13:33:01 2016
From: ph2046 at columbia.edu (Paul Hackett)
Date: Sat, 20 Aug 16 09:33:01 -0400
Subject: [INDOLOGY] Fwd: gretil
In-Reply-To: <CALNcvFuKJx3wL7jpeKsCSDnNJ8UoaQiMPg5n_qYkace0rhQksg@mail.gmail.com>
Message-ID: <-7955021413381731511@unknownmsgid>

Your ISP is probably maintaining a cached proxy of websites and has not
updated it for GRETIL. Call your ISP.

Paul Hackett

On Aug 20, 2016, at 2:58 AM, Artur Karp <karp at uw.edu.pl> wrote:


---------- Forwarded message ----------
From: Artur Karp <karp at uw.edu.pl>
Date: 2016-08-20 8:54 GMT+02:00
Subject: Re: [INDOLOGY] gretil
To: patrick mccartney <psdmccartney at gmail.com>


502 Bad Gateway
Artur Karp

Poland


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From gruenen at sub.uni-goettingen.de  Sat Aug 20 13:51:05 2016
From: gruenen at sub.uni-goettingen.de (Gruenendahl, Reinhold)
Date: Sat, 20 Aug 16 13:51:05 +0000
Subject: [INDOLOGY] Fwd: gretil
In-Reply-To: <-7955021413381731511@unknownmsgid>
Message-ID: <044C4CE033BD474EBE2ACACE8E4B1D940132A8EE07@UM-EXCDAG-A06.um.gwdg.de>

There was a problem with the GRETIL server this morning, but it seems to have been solved now.



Reinhold Gr?nendahl





________________________________
Von: INDOLOGY [indology-bounces at list.indology.info]" im Auftrag von "Paul Hackett [ph2046 at columbia.edu]
Gesendet: Samstag, 20. August 2016 15:33
An: Artur Karp
Cc: indology
Betreff: Re: [INDOLOGY] Fwd: gretil

Your ISP is probably maintaining a cached proxy of websites and has not updated it for GRETIL. Call your ISP.

Paul Hackett

On Aug 20, 2016, at 2:58 AM, Artur Karp <karp at uw.edu.pl<mailto:karp at uw.edu.pl>> wrote:


---------- Forwarded message ----------
From: Artur Karp <karp at uw.edu.pl<mailto:karp at uw.edu.pl>>
Date: 2016-08-20 8:54 GMT+02:00
Subject: Re: [INDOLOGY] gretil
To: patrick mccartney <psdmccartney at gmail.com<mailto:psdmccartney at gmail.com>>


502 Bad Gateway
Artur Karp

Poland



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From franceschini.marco at fastwebnet.it  Sat Aug 20 16:23:12 2016
From: franceschini.marco at fastwebnet.it (Marco Franceschini)
Date: Sat, 20 Aug 16 18:23:12 +0200
Subject: [INDOLOGY] avagraha and sanskrit meter
In-Reply-To: <CAATk=rAL9wTpJWQ9cSjBxwpYseUM0=_bYd36gR7EW5Z4d3tdTg@mail.gmail.com>
Message-ID: <7BA5B26C-80DB-45DD-87F1-E6285228401F@fastwebnet.it>

> The V?jasaneyi Pr?ti??khya mentions that:
> 
> sam?se?vagraho hrasvasamak?la? (5.1)
> 
> ?In [the padap??ha of] a compound, the avagraha has the same time has a hrasva vowel.?


The same is stated in the ?gvedapr?ti??khya:

m?tr? hrasva? (1.27) t?vad avagrah?ntaram (1.28): ?A short vowel has one mora. That much is the interval of an avagraha.?

In his commentary Uva?a says: hrasvasvaro m?tr?k?lo devitavya? | yath? a ? i u ? iti |

Best,

Marco Franceschini
???????????
Fixed-term Researcher
University of Bologna
Department of History and Cultures
via Zamboni 33 - 40126 Bologna - Italy
marco.franceschini3 at unibo.it
---

Il giorno 17/ago/2016, alle ore 03:34, Nityanand Misra <nmisra at gmail.com> ha scritto:

> The V?jasaneyi Pr?ti??khya mentions that:
> 
> sam?se?vagraho hrasvasamak?la? (5.1)
> 
> ?In [the padap??ha of] a compound, the avagraha has the same time has a hrasva vowel.?
> 
> The commentaries of Uva?a and Anantabha??a explain that the ?avagraha? is separation of a compound into its constituent elements:
> 
> Uva?a: dvayo? padayo? p?thaggraha?o'vagraha?? n?n?graha ityartha?? hrasvasamak?lo hrasv?k?aratulyak?lo bhavati?
> Anantabha??a: avagraho n?ma dvayo? padayo? p?thakkara?am? sa ca hrasv?k?arasamak?lo bhavati?
> 
> However, this applies to the padap??ha and not to the sa?hit?p??ha. 
> 
> Nowadays, the avagraha sign is used to show what is called ak?rapra?le?a. 
> 
> In Vedic sa?hit?p??ha or in laukika poetry, the avagraha is not considered a syllable for prosodic purposes.
> 
> For more on this, please refer the entry on ?????? (avagraha) in A Dictionary of Sanskrit Grammar by K.V. Abhyankar 
> 
> On 17 August 2016 at 05:14, Harry Spier <hspier.muktabodha at gmail.com> wrote:
> Clarification about my question.  What I meant to ask was  avagraha ever pronounced as a pause and if so was it considered a syllable in Sanskrit metrics.
> 
> Thanks,
> Harry
> 
> On Tue, Aug 16, 2016 at 6:12 PM, Harry Spier <hspier.muktabodha at gmail.com> wrote:
> In Sanskrit meter is avagraha ignored or is it considered as a short syllable?
> 
> Thanks,
> Harry Spier
> 
> 
> _______________________________________________
> 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)
> 
> 
> 
> -- 
> Nity?nanda Mi?ra
> http://nmisra.googlepages.com
> 
> _______________________________________________
> 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)



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From mmdesh at umich.edu  Sat Aug 20 16:38:37 2016
From: mmdesh at umich.edu (Madhav Deshpande)
Date: Sat, 20 Aug 16 09:38:37 -0700
Subject: [INDOLOGY] avagraha and sanskrit meter
In-Reply-To: <7BA5B26C-80DB-45DD-87F1-E6285228401F@fastwebnet.it>
Message-ID: <CAB3-dzdRQaVOdeDsVGQkQ1knqbeCU37jFcc+8Ci+2or6PdJJqw@mail.gmail.com>

One can hear the anagrams/pause in the recitations of the Padapatha even
today.

On Saturday, August 20, 2016, Marco Franceschini <
franceschini.marco at fastwebnet.it> wrote:

> The *V?jasaneyi Pr?ti??khya* mentions that:
>
> *sam?se?vagraho hrasvasamak?la?* (5.1)
>
> ?In [the padap??ha of] a compound, the avagraha has the same time has a
> hrasva vowel.?
>
>
> The same is stated in the *?gvedapr?ti??khya*:
>
> *m?tr? hrasva?* (1.27) *t?vad avagrah?ntaram* (1.28): ?A short vowel has
> one mora. That much is the interval of an *avagraha.*?
>
> In his commentary Uva?a says: *hrasvasvaro m?tr?k?lo devitavya? | yath? a
> ? i u ? iti |*
>
> Best,
>
> Marco Franceschini
> ???????????
> Fixed-term Researcher
> University of Bologna
> Department of History and Cultures
> via Zamboni 33 - 40126 Bologna - Italy
> marco.franceschini3 at unibo.it
> <javascript:_e(%7B%7D,'cvml','marco.franceschini3 at unibo.it');>
> ---
>
> Il giorno 17/ago/2016, alle ore 03:34, Nityanand Misra <nmisra at gmail.com
> <javascript:_e(%7B%7D,'cvml','nmisra at gmail.com');>> ha scritto:
>
> The *V?jasaneyi Pr?ti??khya* mentions that:
>
> *sam?se?vagraho hrasvasamak?la?* (5.1)
>
> ?In [the padap??ha of] a compound, the avagraha has the same time has a
> hrasva vowel.?
>
> The commentaries of Uva?a and Anantabha??a explain that the ?avagraha? is
> separation of a compound into its constituent elements:
>
> Uva?a: *dvayo? padayo? p?thaggraha?o'vagraha?? n?n?graha ityartha??
> hrasvasamak?lo hrasv?k?aratulyak?lo bhavati?*
> Anantabha??a: *avagraho n?ma dvayo? padayo? p?thakkara?am? sa ca
> hrasv?k?arasamak?lo bhavati?*
>
> However, this applies to the *padap??ha* and not to the *sa?hit?p??ha*.
>
> Nowadays, the *avagraha* sign is used to show what is called
> *ak?rapra?le?a*.
>
> In Vedic *sa?hit?p??ha* or in laukika poetry, the *avagraha* is not
> considered a syllable for prosodic purposes.
>
> For more on this, please refer the entry on ?????? (*avagraha*) in *A
> Dictionary of Sanskrit Grammar* by K.V. Abhyankar
>
> On 17 August 2016 at 05:14, Harry Spier <hspier.muktabodha at gmail.com
> <javascript:_e(%7B%7D,'cvml','hspier.muktabodha at gmail.com');>> wrote:
>
>> Clarification about my question.  What I meant to ask was  avagraha ever
>> pronounced as a pause and if so was it considered a syllable in Sanskrit
>> metrics.
>>
>> Thanks,
>> Harry
>>
>> On Tue, Aug 16, 2016 at 6:12 PM, Harry Spier <hspier.muktabodha at gmail.com
>> <javascript:_e(%7B%7D,'cvml','hspier.muktabodha at gmail.com');>> wrote:
>>
>>> In Sanskrit meter is avagraha ignored or is it considered as a short
>>> syllable?
>>>
>>> Thanks,
>>> Harry Spier
>>>
>>
>>
>> _______________________________________________
>> INDOLOGY mailing list
>> INDOLOGY at list.indology.info
>> <javascript:_e(%7B%7D,'cvml','INDOLOGY at list.indology.info');>
>> indology-owner at list.indology.info
>> <javascript:_e(%7B%7D,'cvml','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)
>>
>
>
>
> --
> Nity?nanda Mi?ra
> http://nmisra.googlepages.com
>
> _______________________________________________
> INDOLOGY mailing list
> INDOLOGY at list.indology.info
> <javascript:_e(%7B%7D,'cvml','INDOLOGY at list.indology.info');>
> indology-owner at list.indology.info
> <javascript:_e(%7B%7D,'cvml','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)
>
>
>


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From dnreigle at gmail.com  Sun Aug 21 03:51:13 2016
From: dnreigle at gmail.com (David and Nancy Reigle)
Date: Sat, 20 Aug 16 21:51:13 -0600
Subject: [INDOLOGY] aja as ajaya?
Message-ID: <CAPAZekYyNGBbkLb29_ZH0UuXGtOPha=cKyQATZOu4jMecr6Qpw@mail.gmail.com>

A question to all,


The name *aja* occurs in a listing of the kings of ?ambhala quoted in the
*Vimalaprabh?* commentary on the *K?lacakra-tantra*. As the name of a
bodhisattva king I have not taken *aja* in its meaning ?goat,? but rather
in its meaning ?unborn.? However, two different pairs of early translators
have translated it into Tibetan as ?unconquerable? or ?unconquered? (*rgyal
dka?*, *ma pham pa*), as if the word was *ajaya* (or *ajita*) rather than
*aja*. This, of course, is a more appropriate meaning for the name of a
king; but the form *aja* is unanimously confirmed in multiple witnesses and
also in a different location in the *Vimalaprabh?*. So the question is: Is
there any way to derive *aja* from the root *ji*, ?to conquer,? rather than
from the root *jan*, ?to be born,? in accordance with the rules of Sanskrit
grammar, whether the *A???dhy?y?* of P??ini, the *C?ndra-vy?kara?a*, the
*K?tantra*, the *S?rasvata-vy?kara?a*, or any other Sanskrit grammar?


Details: The full listing can be found in ?The Lost K?lacakra M?la Tantra
on the Kings of ?ambhala,? where *aja?* occurs in the verse that I have
arbitrarily numbered 17 for convenience of reference:
https://www.academia.edu/6423778/The_Lost_Kalacakra_Mula_Tantra_on_the_Kings_of_Sambhala.



Best regards,


David Reigle

Colorado, U.S.A.


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From martin.gansten at pbhome.se  Sun Aug 21 09:03:21 2016
From: martin.gansten at pbhome.se (Martin Gansten)
Date: Sun, 21 Aug 16 11:03:21 +0200
Subject: [INDOLOGY] Another question on arya metre
In-Reply-To: <5c0e71d2-213d-baee-d571-66bbc9def2b4@pbhome.se>
Message-ID: <4436162e-87d3-ea07-9ac1-e71acd33cd76@pbhome.se>

I have once more come up against a quotation from an astrological work 
no longer extant, with a variant of ?ry? that I don't recognize:

divase ca var?alagne dinakhe??n?? ni??gate ?nye??m |
balam adhika? kr?rasth?ne ca ?ubhair a?ubham anyath? tu ?ubham ||

'If the ascendant of the year [falls] in the daytime, the strength of 
the diurnal planets is greater; if in the nighttime, [the strength] of 
the other [planets]. By the benefic [planets falling] in an evil place, 
there is misfortune; good fortune if it is otherwise.'

Both halves of the verse consist of 30 m?tr?s, but in the second 
half-verse they seem to divide into 15+15 rather than 12+18. Is this a 
permissible variant or a sign of textual corruption? I haven't seen the 
variant described anywhere, but all mss at my disposal agree on the 
reading. Many thanks in advance for any hints!

Martin Gansten






From drdhaval2785 at gmail.com  Sun Aug 21 11:30:11 2016
From: drdhaval2785 at gmail.com (dhaval patel)
Date: Sun, 21 Aug 16 17:00:11 +0530
Subject: [INDOLOGY] Another question on arya metre
In-Reply-To: <4436162e-87d3-ea07-9ac1-e71acd33cd76@pbhome.se>
Message-ID: <CADSGPzX1Ck3oBUb8L48rW=52mOYD96E-NEV0z9sPN0NpX4xN0w@mail.gmail.com>

This is example of ?????
Identified via http://sanskritmetres.appspot.com/.

????????????? with ????????????????? commentary says that this meter has
both halves identical. This justifies the variation you noted.

Please see

*????????????????? ??? ????? ?????? ????????? ?*

*????? ????????**??? ???** ????? ????????????????? ? ?*



*?????*??? ??????????? ??????? ?????? ?????? ???????????????????? ???
*????*????
*????????* ????????? *????????* ????????? ? ??? ?

??????? ?????? ??????? ?????????????[1]
<https://mail.google.com/mail/u/0/#m_8395893565332492846__ftn1> ??????? ?

????? ?????? ????? ????? ????????? ???? ?????????? ??

------------------------------
[1] <https://mail.google.com/mail/u/0/#m_8395893565332492846__ftnref1>????
??????? ???? ?


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From martin.gansten at pbhome.se  Sun Aug 21 12:29:22 2016
From: martin.gansten at pbhome.se (Martin Gansten)
Date: Sun, 21 Aug 16 14:29:22 +0200
Subject: [INDOLOGY] Another question on arya metre
In-Reply-To: <CADSGPzX1Ck3oBUb8L48rW=52mOYD96E-NEV0z9sPN0NpX4xN0w@mail.gmail.com>
Message-ID: <38bf06c8-9ddd-e4b3-9339-af059547f7f8@pbhome.se>

Many thanks to Dhaval Patel and Roland Steiner (off-list) for their 
quick replies. It seems that this is indeed g?ti, but of the vipul? 
variety, with no caesura after the 3rd ga?a.

Martin Gansten






From witzel at fas.harvard.edu  Sun Aug 21 15:30:44 2016
From: witzel at fas.harvard.edu (Witzel, Michael)
Date: Sun, 21 Aug 16 15:30:44 +0000
Subject: [INDOLOGY] Muneo Tokunaga
Message-ID: <0BE39B8D-0F7B-413D-B58D-1F4B15F11B1C@fas.harvard.edu>

Dear All,

like you I bemoan the sudden passing of my old friend Muneo Tokunaga. We had known each other for decades, for example, we overlapped  for a whole year at Jimbun  Inst. of  Kyoto University in 1979/80.

But, I lost contact sometime  after the World Sanskrit Conference at Kyoto in 2009, when he retired, and after working for the Ministry of Education etc.(Monkasho) for some two years.

In the meantime I have asked Japanese friends for more details, which I add below.

Muneo had unfortunately chosen to be out of contact with his old friends for these past years.
He once said, I remember, that retirement meant retirement, and that he left Indology behind.
Instead, he read books of philosophy (Heidegger? whose philosophy he liked when he was young).

One friend says that his  last e-mail exchange with him was almost two and a half years ago, when he suffered a heart problem and was hospitalized a couple of times. After that he seemed to be alright.

But, our Japanese friends had not known that he had been suffering from pancreas cancer.
His funeral was attended by his relatives.

It may be good if you could write to his wife at  this address:

Mrs. Tokunaga, Narusawa-mura, Jiragonno 11074-25, Minamitsuru-gun, Yamanashi,  401-0320, Japan.
Phone: ?401-0320 ???????????????11074-25

I hope this is helpful.

Michael



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From witzel at fas.harvard.edu  Sun Aug 21 15:51:05 2016
From: witzel at fas.harvard.edu (Witzel, Michael)
Date: Sun, 21 Aug 16 15:51:05 +0000
Subject: [INDOLOGY] Muneo Tokunaga
Message-ID: <82C2C446-D3D1-47D3-984C-C966EFE52A3A@fas.harvard.edu>

Sorry, I made two mistakes: we overlapped at Kyoto in 1989/90, and the address given below has no phone number, of course.
MW>

===========
Dear All,

like you I bemoan the sudden passing of my old friend Muneo Tokunaga. We had known each other for decades, for example, we overlapped  for a whole year at  (  Inst. of  Kyoto University in 1979/80.

But, I lost contact sometime  after the World Sanskrit Conference at Kyoto in 2009, when he retired, and after working for the Ministry of Education etc.(Monkasho) for some two years.

In the meantime I have asked Japanese friends for more details, which I add below.

Muneo had unfortunately chosen to be out of contact with his old friends for these past years.
He once said, I remember, that retirement meant retirement, and that he left Indology behind.
Instead, he read books of philosophy (Heidegger? whose philosophy he liked when he was young).

One friend says that his  last e-mail exchange with him was almost two and a half years ago, when he suffered a heart problem and was hospitalized a couple of times. After that he seemed to be alright.

But, our Japanese friends had not known that he had been suffering from pancreas cancer.
His funeral was attended by his relatives.

It may be good if you could write to his wife at  this address:

Mrs. Tokunaga, Narusawa-mura, Jiragonno 11074-25, Minamitsuru-gun, Yamanashi,  401-0320, Japan.
Phone: ?401-0320 ???????????????11074-25

I hope this is helpful.

Michael



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From slindqui at mail.smu.edu  Mon Aug 22 01:51:38 2016
From: slindqui at mail.smu.edu (Lindquist, Steven)
Date: Mon, 22 Aug 16 01:51:38 +0000
Subject: [INDOLOGY] Conf: "The Legacy of Buddhism in South Asia, " October 1, SMU, Dallas, TX
Message-ID: <D3DFC4D6.21B85%slindqui@smu.edu>

Dear all,


Please pardon any x-posting.  Abstracts and bios are now available for our upcoming annual South Asia conference (announcement below) at: http://sarii.org/2016abstracts.html  Conference is free and open to the public, though registration is required (send email to: buddhism at sarii.org<mailto:buddhism at sarii.org>).  Please feel free to contact me off list if you have any questions about attending.


Cheers,


Steven


STEVEN LINDQUIST, PH.D.

ASSOCIATE PROFESSOR, RELIGIOUS STUDIES

DIRECTOR, ASIAN STUDIES

____________________


Dedman College of Humanities and Sciences, SMU

PO Box 750202 | Dallas | TX | 75275

Email: slindqui at smu.edu<mailto:slindqui at smu.edu>

Web: http://faculty.smu.edu/slindqui




Asian Studies at SMU and the South Asia Research and Information Institute, Dallas, are pleased present:


The Legacy of Buddhism in South Asia: Disruption, Propagation, and Accommodation

Saturday, Oct. 1st, 9am-5pm

McCord Auditorium, SMU Campus


Presentations include:


"Between Rejection and Integration: Brahmanical Ideas and Practices in Early Buddhist Texts?

Oliver Freiberger, The University of Texas at Austin


"Does Propagation Digress into Degeneration? Insights into the Legacy of Buddhism in Andhra?

Sree Padma Holt, Bowdoin College


"Buddhism among Tamils?

Peter Schalk, Uppsala University (emeritus)


"The Rise of the Oppressed Tamilan: Iyotheethassar, Tamil Buddhism, and the Movement towards a Casteless South Asia?

Gajendran Ayyathurai, University of G?ttingen


"A Civil Religion for Modern India? B.R. Ambedkar, Buddhism and Untouchability?

Johannes Beltz, Museum Rietberg


More information on organizers at:

www.smu.edu/asianstudies

www.sarii.org


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From karp at uw.edu.pl  Mon Aug 22 07:09:18 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Mon, 22 Aug 16 09:09:18 +0200
Subject: [INDOLOGY] Brahmi and Gupta script
Message-ID: <CALNcvFszuDo9EKu+mivmtBQZ8pmuphtxFxob5CyA4eHqBnJtCA@mail.gmail.com>

Dear List,

Is there any evidence for Gupta officials being able to read the Brahmi
(A?okan) script? Having knowledge about A?oka - directly from his Edicts?

Best wishes,

Artur Karp (ret.)

Chair of South Asian Studies
University of Warsaw
Poland


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From mbroo at abo.fi  Mon Aug 22 14:34:14 2016
From: mbroo at abo.fi (mbroo at abo.fi)
Date: Mon, 22 Aug 16 17:34:14 +0300
Subject: [INDOLOGY] Help needed with Oriyan palm leaf ms
Message-ID: <20160822173414.tquzyi3skgcsgoos@webmail1.abo.fi>


Dear Colleagues,

Could someone help me out with reading the first couple of sentences  
of this (rather poorly scanned) ca. 17th century Oriyan ms of the  
Bhagavadbhaktivilasa (attached)? I am hoping that getting a start  
would help me pick up the thread more easily.

Sincerely
M?ns Broo

-- 
Dr. M?ns Broo
Senior Lecturer of Comparative Religion
Editor of Temenos, Nordic Journal of Comparative Religion
?bo Akademi University
Fabriksgatan 2
FI-20500 ?bo, Finland
phone: +358-2-2154398
fax: +358-2-2154902
mobile: +358-50-5695754

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From arlogriffiths at hotmail.com  Mon Aug 22 15:23:32 2016
From: arlogriffiths at hotmail.com (Arlo Griffiths)
Date: Mon, 22 Aug 16 15:23:32 +0000
Subject: [INDOLOGY] Help needed with Oriyan palm leaf ms
In-Reply-To: <20160822173414.tquzyi3skgcsgoos@webmail1.abo.fi>
Message-ID: <HE1PR0801MB177237393AC1B777ADA6B3A3A5E80@HE1PR0801MB1772.eurprd08.prod.outlook.com>

Dear colleague,


Here's a bit more than half of the first line in quick transliteration, not taking the time to think about how certain difficult ak?aras could be understand contextually:


L1. tsas ca parito vrahma?a? s.ta | apas caivapavatsas ca parja?yo 'gnir ditis tatha | ?a??ikana? ca vargo '?am eva k[e] ? ? [rgya]se?ata? | tanmadhye tu vahir dasaddhipada[s]e[?u] sarva[ta] ? a[?a] ? ? ? varsva ? [m]idra? ? ? ? statha | vrahma?a? ...


The hand seems very similar to one responsible for several of the Orissa State Museum manuscripts of the Paippaladasa?hita (among them V/126) that I have described in ZDMG 2003; I forget whether the scribe's name and village are mentioned in one or more of the colophons. I have created script tables for this and other Orissan Sanskrit manuscripts that I can send you once I am back from vacation. I'll be happy to help you some more at that time.


I seem to recall having seen this title in many collections, so it may well be possible to get other (and else damaged) manuscripts of this text.


Best,


Arlo Griffiths







________________________________
From: INDOLOGY <indology-bounces at list.indology.info> on behalf of mbroo at abo.fi <mbroo at abo.fi>
Sent: Monday, August 22, 2016 2:34 PM
To: indology
Subject: [INDOLOGY] Help needed with Oriyan palm leaf ms


Dear Colleagues,

Could someone help me out with reading the first couple of sentences
of this (rather poorly scanned) ca. 17th century Oriyan ms of the
Bhagavadbhaktivilasa (attached)? I am hoping that getting a start
would help me pick up the thread more easily.

Sincerely
M?ns Broo

--
Dr. M?ns Broo
Senior Lecturer of Comparative Religion
Editor of Temenos, Nordic Journal of Comparative Religion
?bo Akademi University
Fabriksgatan 2
FI-20500 ?bo, Finland
phone: +358-2-2154398
fax: +358-2-2154902
mobile: +358-50-5695754



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From paoloe.rosati at gmail.com  Mon Aug 22 16:35:58 2016
From: paoloe.rosati at gmail.com (Paolo Eugenio Rosati)
Date: Mon, 22 Aug 16 18:35:58 +0200
Subject: [INDOLOGY] Matsyapurana - pdf reques
Message-ID: <CAMOCTf-ZPQz2ZowOXBmTrnOFnheB-gxSsscnjXktehULpqvYFA@mail.gmail.com>

Dear Indologists,

Unluckily Italian library are closed during the month of August, so I'm
looking for the follow pdf:.

*Matsyapurana*. Ed. by J.D. Akhtar. Delhi: Oriental Publisher, 1972.

and/or:

*Matsya Mahapurana (With an Exhaustive Introduction, Sanskrit Text, English
Translation and Index of Verses)*. Ed. by K.L. Joshi. New Delhi: Parimal
Publication, 2007.

Best,
Paolo


-- 
Paolo E. Rosati
Oriental Archaeologist
PhD candidate in "Civilizations of Asia and Africa"
South Asia Section
Dep. Italian Institute of Oriental Studies/ISO
'Sapienza' University of Rome
*https://uniroma1.academia.edu/PaoloRosati/
<https://uniroma1.academia.edu/PaoloRosati/>*
paoloe.rosati at uniroma1.it
paoloe.rosati at gmail.com
Skype: paoloe.rosati
Mobile: (+39) 338 73 83 472


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From karp at uw.edu.pl  Mon Aug 22 16:56:01 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Mon, 22 Aug 16 18:56:01 +0200
Subject: [INDOLOGY] Brahmi and Gupta script
In-Reply-To: <CALNcvFszuDo9EKu+mivmtBQZ8pmuphtxFxob5CyA4eHqBnJtCA@mail.gmail.com>
Message-ID: <CALNcvFurRcKCCTD7PS0DwD=b8oyRxqb3ahM-x6k3jO5XDFQ3vQ@mail.gmail.com>

It might be that the answer to my questions is obvious, so obvious that my
query does not deserve any interest.

But, even if it is so, I would be grateful for a few references to
books/papers I should get acquainted with.

Artur

2016-08-22 9:09 GMT+02:00 Artur Karp <karp at uw.edu.pl>:

> Dear List,
>
> Is there any evidence for Gupta officials being able to read the Brahmi
> (A?okan) script? Having knowledge about A?oka - directly from his Edicts?
>
> Best wishes,
>
> Artur Karp (ret.)
>
> Chair of South Asian Studies
> University of Warsaw
> Poland
>


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From dnreigle at gmail.com  Mon Aug 22 18:39:25 2016
From: dnreigle at gmail.com (David and Nancy Reigle)
Date: Mon, 22 Aug 16 12:39:25 -0600
Subject: [INDOLOGY] Matsyapurana - pdf reques
In-Reply-To: <CAMOCTf-ZPQz2ZowOXBmTrnOFnheB-gxSsscnjXktehULpqvYFA@mail.gmail.com>
Message-ID: <CAPAZekbRP2NXtQKcT6yTUYqSK4xE_2xX-UX_hXCnvWKDrP5dkA@mail.gmail.com>

Dear Paolo,

Of the two Matsyapurana texts you mentioned, the first, *Matsyapurana*. Ed.
by J.D. Akhtar. Delhi: Oriental Publisher, 1972, is in fact a photographic
reprint of the English translation by "A Taluqdar of Oudh," published in 2
volumes in the Sacred Books of the Hindus series, 1916, 1917, as comparison
will show, even though this is not stated. It does not include the Sanskrit
text. You can probably find the original Sacred Books of the Hindus
translation online.

While I do not have the second, *Matsya Mahapurana (With an Exhaustive
Introduction, Sanskrit Text, English Translation and Index of Verses)*. Ed.
by K.L. Joshi. New Delhi: Parimal Publication, 2007, the English
translation in this book may also be the one that was first published in
the Sacred Books of the Hindus. These publishers typically do not state
this. I have yet another reprint of the Matsyapurana, by Nag Publishers,
that also includes the English translation from the Sacred Books of the
Hindus, again unstated.

Best regards,

David Reigle
Colorado, U.S.A.



On Mon, Aug 22, 2016 at 10:35 AM, Paolo Eugenio Rosati <
paoloe.rosati at gmail.com> wrote:

> Dear Indologists,
>
> Unluckily Italian library are closed during the month of August, so I'm
> looking for the follow pdf:.
>
> *Matsyapurana*. Ed. by J.D. Akhtar. Delhi: Oriental Publisher, 1972.
>
> and/or:
>
> *Matsya Mahapurana (With an Exhaustive Introduction, Sanskrit Text,
> English Translation and Index of Verses)*. Ed. by K.L. Joshi. New Delhi:
> Parimal Publication, 2007.
>
> Best,
> Paolo
>
>
> --
> Paolo E. Rosati
> Oriental Archaeologist
> PhD candidate in "Civilizations of Asia and Africa"
> South Asia Section
> Dep. Italian Institute of Oriental Studies/ISO
> 'Sapienza' University of Rome
> *https://uniroma1.academia.edu/PaoloRosati/
> <https://uniroma1.academia.edu/PaoloRosati/>*
> paoloe.rosati at uniroma1.it
> paoloe.rosati at gmail.com
> Skype: paoloe.rosati
> Mobile: (+39) 338 73 83 472
>
> _______________________________________________
> 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)
>


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From LubinT at wlu.edu  Mon Aug 22 20:17:02 2016
From: LubinT at wlu.edu (Lubin, Tim)
Date: Mon, 22 Aug 16 20:17:02 +0000
Subject: [INDOLOGY] Brahmi and Gupta script
In-Reply-To: <CALNcvFurRcKCCTD7PS0DwD=b8oyRxqb3ahM-x6k3jO5XDFQ3vQ@mail.gmail.com>
Message-ID: <D3E0C449.2B726%lubint@wlu.edu>

Dear Artur,

I can?t off the top of my head recall someone presenting conclusive evidence on this question, probably because it does not exist.  (Though I have a nagging feeling that I did once see something like that.)  Thapar says it is ?possible? that the Guptas could read the edicts [The Past Before Us, p. 341].  The first thing that comes to mind was the Girnar rock that bears the 14 Asokan rock inscriptions, Rudrad?man?s famous inscription of 150 CE, and an inscription of Skandagupta.  The latter two (in Sanskrit, rather than Prakrit) relate to the renovation of Sudar?ana lake, which is presented by Rudrad?man as a Maurya public work begun under Candragupta Maurya and improved by A?oka.  This seems an explicit effort here to claim the Mauryan mantle, which means that it must at least have been recognized that the rock?s old inscriptions were Mauryan --- though that does not mean that those later kings could *read* them.  There is no explicit reference in the later inscriptions to the content of the edicts.   The same can be said about the Allahabad Pillar Inscription (Asoka?s pillar edicts + ?the Queen?s edict" + the Samudragupta inscription).

I do not have access at the moment to Harananda Sastri?s 1936 The Asokan Rock at Girnar (Gaekwad?s Arch. Series, 2) ? perhaps he had something to say about it.  Unless I am missing something, standard authorities like Salomon, Falk, et al. don?t seem to address this question directly.

Anyone else know differently?

Tim

Timothy Lubin
Professor of Religion and Adjunct Professor of Law
Chair of the Department of Religion
Washington and Lee University
Lexington, Virginia 24450

http://home.wlu.edu/~lubint
http://wlu.academia.edu/TimothyLubin
http://papers.ssrn.com/sol3/cf_dev/AbsByAuth.cfm?per_id=930949
?


From: INDOLOGY <indology-bounces at list.indology.info<mailto:indology-bounces at list.indology.info>> on behalf of Artur Karp <karp at uw.edu.pl<mailto:karp at uw.edu.pl>>
Date: Monday, August 22, 2016 at 12:56 PM
To: indology <indology at list.indology.info<mailto:indology at list.indology.info>>
Subject: Re: [INDOLOGY] Brahmi and Gupta script

It might be that the answer to my questions is obvious, so obvious that my query does not deserve any interest.

But, even if it is so, I would be grateful for a few references to books/papers I should get acquainted with.

Artur

2016-08-22 9:09 GMT+02:00 Artur Karp <karp at uw.edu.pl<mailto:karp at uw.edu.pl>>:
Dear List,

Is there any evidence for Gupta officials being able to read the Brahmi (A?okan) script? Having knowledge about A?oka - directly from his Edicts?

Best wishes,

Artur Karp (ret.)

Chair of South Asian Studies
University of Warsaw
Poland



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From wujastyk at gmail.com  Tue Aug 23 02:53:39 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Mon, 22 Aug 16 20:53:39 -0600
Subject: [INDOLOGY] Fwd: Manuscripts on My Mind - September 2016
In-Reply-To: <LYRIS-3076903-1963359-2016.08.22-10.14.57--wujastyk#gmail.com@list.slu.edu>
Message-ID: <CAKdt-Cc8NRr37fLkgQ9bECHK66eAa359hWx6+gzqFA-SitchMw@mail.gmail.com>

---------- Forwarded message ----------
From: LEngle, Susan <lengles at slu.edu>
Date: 22 August 2016 at 09:14
Subject: Manuscripts on My Mind - September 2016
To: wujastyk at gmail.com


Dear Colleagues and Manuscript Lovers,

It looks as though we will have some respite from the burning summer heat;
supposedly only 80s this week. May it last! I think we are all looking
forward to some fall weather.

I am presently putting together the September 2016 issue of *Manuscripts on
My Mind*, and ask you all to send me whatever news items you have about
exhibitions, projects, conferences, courses, calls for papers,
publications, new research or discoveries, queries, or anything else you
can think of?on manuscript-related topics?by September 2. Just in preview,
it looks as though we will have an intense exhibition schedule for this
fall.

Yours in manuscript studies,

Susan L'Engle, Ph.D.
Assistant Director, Vatican Film Library
Editor, *Manuscripta*
Pius XII Memorial Library
Saint Louis University
3650 Lindell Boulevard
St. Louis, Missouri  63108
Tel. (314) 977-3084 / Fax (314) 977-3108
Email: lengles at slu.edu
http://lib.slu.edu/special-collections
<http://list.slu.edu/t/1963359/3076903/2056/4/>


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From mrinalkaul81 at gmail.com  Tue Aug 23 11:08:02 2016
From: mrinalkaul81 at gmail.com (Mrinal Kaul)
Date: Tue, 23 Aug 16 16:38:02 +0530
Subject: [INDOLOGY] Invitation: Lecture by Professor Gary Tubb in Manipal	University
Message-ID: <CAJz4T_7ZSH_cpe0ckY4iPpGateD_iFOpJCYD_eFEDdvUydm9mQ@mail.gmail.com>

Sorry for cross posting. Please see the invitation enclosed.

[image: Inline images 2]
------
Mrinal Kaul
Centre for Religious Studies (CRS)
Manipal Centre for Philosophy and Humanities (MCPH)
Manipal University
Dr TMA Pai Planetarium Complex
Alevoor Road, Manipal 576 104
Karnataka, INDIA
Tel +91-820-29-23567 Extn: 23567
https://manipal.academia.edu/MrinalKaul
http://mcphcommunity.org
email: mrinal.kaul at manipal.edu


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From jataber at unm.edu  Tue Aug 23 14:56:20 2016
From: jataber at unm.edu (John Taber)
Date: Tue, 23 Aug 16 14:56:20 +0000
Subject: [INDOLOGY] Buddhist Philosophy position
Message-ID: <A6880EBD-85FB-45F7-83AD-68509A53B0A1@unm.edu>

Dear Members,

I wish to call to your attention a new position in Buddhist Philosophy at the University of New Mexico. Please note that the field of degree is open. Asianists are encouraged to apply.

Yours truly,

John Taber
Regents' Professor
Philosophy Department
University of New Mexico
Albuquerque, NM 87131

__________

Job opening in Buddhist Philosophy
Department of Philosophy
University of New Mexico

Rank: Assistant or Associate Professor
Start Date: August 2017
Best Consideration Date for Applications: 19 October 2016

Position Summary:

With generous support from the Robert H. N. Ho Family Foundation, the University of New Mexico Department of Philosophy is pleased to invite applications for a full-time tenure-stream position in Buddhist Philosophy at the rank of Assistant or Associate Professor.  The anticipated start date is August 2017.  AOS: Buddhist Philosophy.  AOC: Open.  Customary undergraduate and graduate teaching duties, including thesis supervision, and non-teaching duties in Philosophy.

We are seeking an outstanding scholar, with a strong background in Philosophy, who combines excellence in Buddhist Philosophy with intellectual breadth and curiosity; whose research will either contribute to or complement the Department?s current strength in South Asian Buddhist Philosophy; who is able to teach courses that contribute to the Department?s undergraduate major programs; who will enjoy working in a philosophically diverse department; and who has a demonstrated commitment to diversity, equity, inclusion, and student success, as well as to working with broadly diverse communities.

Minimum requirements are a Ph.D. (or equivalent) in Philosophy or related field (such as South Asian Studies, Religious Studies, or Buddhist Studies) by the start of the appointment, and a research specialization in Buddhist Philosophy. The University of New Mexico is an Equal Opportunity/Affirmative Action Employer and Educator. Women and minorities are encouraged to apply. Salary is competitive.

For the complete description of this position as well as detailed information about how to apply, please visit the UNMJobs web site (https://unmjobs.unm.edu/) and reference posting number 0835837. For further information on the UNM Department of Philosophy, please visit our website (http://philosophy.unm.edu<http://philosophy.unm.edu/>), call 505.277.2405, or email our Department Administrator, Mercedes Nysus, at mnice at unm.edu.<mailto:mnice at unm.edu>

For best consideration, please apply by October 19, 2016.  Position will remain open until filled.

To Apply:

Applicants should attach their cover letter, CV, writing sample, and evidence of teaching effectiveness to their online application via the UNMJobs web site: https://unmjobs.unm.edu/ This position is listed as posting number 0835837.  Please convert all files to PDF format before uploading them to UNMJobs.

Upon viewing the complete job posting in UNMJobs, please give careful attention to the instructions listed under ?Special Instructions to Applicants."  To be considered complete, applications must include all of the materials described in that section, including at least three confidential letters of recommendation.

Letters should be emailed to philsearch at unm.edu,<mailto:philsearch at unm.edu> with the candidate?s name appearing in the subject line. All letters must be submitted by 19 October,2016, to ensure best consideration.

Applicants who are appointed to a UNM continuing appointment are required to provide an official certification of successful completion of all degree requirements prior to their initial employment with UNM.


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From jacob at fabularasa.dk  Tue Aug 23 22:05:33 2016
From: jacob at fabularasa.dk (jacob at fabularasa.dk)
Date: Wed, 24 Aug 16 00:05:33 +0200
Subject: [INDOLOGY] Chaupar/pachisi pieces carrying linga-like objects
Message-ID: <1430c625bd4efc70aa370a0871bf1e5b@fabularasa.dk>

Dear list,

I have come across a beautiful set of 4x4 carved chaupar/pachisi pieces, 
four of which depict a seated woman carrying a linga-like object (see 
the attached photo). I would be grateful for more specific insights into 
what it is that these figures are actually carrying.

Thanks in advance for any suggestions.

Kind regards,
Jacob

Jacob Schmidt-Madsen
PhD Fellow (Indology)
Department of Cross-Cultural and Regional Studies
Faculty of Humanities
University of Copenhagen Denmark
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From andra.kleb at gmail.com  Wed Aug 24 00:05:19 2016
From: andra.kleb at gmail.com (Andrey Klebanov)
Date: Wed, 24 Aug 16 02:05:19 +0200
Subject: =?utf-8?Q?[INDOLOGY]_J=C3=B1=C4=81pakasamuccaya_-_pdf_request?=
Message-ID: <078335D9-6B0D-4581-9D9B-A9D06DAECD05@googlemail.com>

Dear members of the list, 

With many apologies for panhandling and thanks in advance, I wonder if anyone of you would be able to help me out with a pdf of Puru?ottamadeva?s J??pakasamuccaya. 

Best, 
Andrey Klebanov 




From c.ram-prasad at lancaster.ac.uk  Wed Aug 24 00:13:19 2016
From: c.ram-prasad at lancaster.ac.uk (Ram-Prasad, Chakravarthi)
Date: Wed, 24 Aug 16 00:13:19 +0000
Subject: [INDOLOGY] Naisadhacarita
Message-ID: <76451F98-D837-4768-A993-59E48B1C37CE@lancaster.ac.uk>

Dear list
Is anyone aware if there is an electronic version of Sri Harsa's Naisadhacarita?
Thanks,
Ram

Professor Chakravarthi Ram-Prasad
Lancaster University 

iPhone
Please excuse absence of diacritics 




From dnreigle at gmail.com  Wed Aug 24 02:33:06 2016
From: dnreigle at gmail.com (David and Nancy Reigle)
Date: Tue, 23 Aug 16 20:33:06 -0600
Subject: [INDOLOGY] aja as ajaya?
In-Reply-To: <CAPAZekYyNGBbkLb29_ZH0UuXGtOPha=cKyQATZOu4jMecr6Qpw@mail.gmail.com>
Message-ID: <CAPAZeka+coJo8JULWAwt1Kr-Dj9iNd0sGqZf14nPFqMK3owoLw@mail.gmail.com>

Getting the names of the kings of ?ambhala correct is very important for
the Jonang order of Tibetan Buddhism, which has specialized in the
K?lacakra/?ambhala teachings. So the Jonangpa lama Khentrul Rinpoche asked
me if I could check with other Sanskritists to confirm that the name *aja*
cannot mean ?inconquerable? or ?unconquered? in accordance with the rules
of Sanskrit grammar. Since the many learned Sanskritists on this list have
not responded with a way to derive this meaning in the three days since the
question was posted, I take this as confirmed. This is a difficult problem,
because a thousand years ago two different Indian Sanskrit pandits, working
with two different Tibetan translators, apparently did take *aja* in this
meaning. Unlike with the name *harivikrama*, we cannot trace how the error
with *aja* arose (if it is an error).


The case of *harivikrama* is comparatively simple. This name occurs with
another name in this anu??ubh p?da: ?r?palo harivikrama?. Sanskrit verses
had to be translated into Tibetan verses with a fixed number of syllables,
seven for a p?da in the ?loka or anu??ubh meter. So the eight syllables of
this anu??ubh p?da were translated into these seven Tibetan syllables: dpal
skyong seng ge rnam par gnon. Because the number of Tibetan syllables was
limited by the meter, the syllables giving necessary grammatical
information were omitted, leaving no way to know where the names divide. At
some point, annotations were added, dividing this p?da into three names
rather than two. So the Tibetan tradition got two kings, *hari* and
*vikrama*, for one, *harivikrama*. All eight Sanskrit manuscripts that I
used 31 years ago have *harivikrama?* (not *harir vikrama?*), as do the two
that have become available to me since then. These ten include six old
palm-leaf manuscripts, two of which had been used in Tibet, as seen by the
Tibetan handwriting on their opening leaves.


The case of *aja* is more complex. Even though the p?da of the ?loka that
*aja?* occurs in lacks a syllable, samudravijayo 'ja?, all ten Sanskrit
manuscripts have *aja?*, not *ajaya?*. This name occurs again in prose in
the *Vimalaprabh?* commentary on 1.27, three times, so the form *aja* is
there confirmed. Yet the canonical Tibetan translation by the Indian pandit
Soman?tha and the Tibetan translator 'Bro Shes rab grags, revised by Shong
ston, has *rgyal dka'*. Similarly, the Tibetan translation by the Indian
pandit Samanta?r? and the Tibetan translator Rwa Chos rab has *ma pham pa*,
as reported by Bu ston in his annotated edition of the *Vimalaprabh?*. Both
mean ?unconquerable? or ?unconquered.? Here we do not have an error that is
traceable to the transmission process, as we do with *harivikrama*, but
rather a discrepancy in the translation itself.


In the last few years two other old Tibetan translations of the
*Vimalaprabh?* that had recently been recovered were published, and part of
a third. The translation by Tsa mi Sangs rgyas grags, said to be the only
Tibetan ever to become abbot of N?land? university in India, has
transliterated the name into Tibetan characters (*a dza*) rather than
translated it. The first ever Tibetan translation, by the Indian pandit
Bhadrabodhi and the Tibetan translator Gyi jo Zla ba'i 'od zer and his
students, has the incomprehensible *nyi ma'i*, ?of the sun,? at the end of
the p?da in the list of kings (probably a scribal error in the one
manuscript we have), and *chu skyes*, ?water-born,? in the three
occurrences in the commentary on 1.27. A third translation, of which we
have only the first chapter (so we do not know who made it), has *rgyal ba*,
?conqueror,? in the list of kings (probably a scribal error for *rgyal dka'*
in the one manuscript we have), and *rgyal dka'*, ?unconquerable,? in the
three occurrences at 1.27.


The question now is whether the name *aja* could stand for *ajaya* in some
Prakrit or even vernacular language, probably from northeastern India. If
we reject Gyi jo?s *chu skyes*, ?water-born,? as an erroneous translation,
a simple mistake, we are left with figuring out how three translators took
*aja* as ?unconquerable? or ?unconquered.? Is this, too, just an erroneous
translation? Significantly, Tsa mi did not translate the name but only
transliterated it. This indicates that he did not take it as
?unconquerable? or ?unconquered,? but neither did he take it as ?unborn,?
as we might have expected. My apologies for the long post, but this is
important to me and to Khentrul Rinpoche, and I wanted to provide enough
background information to possibly lead to a solution to this problem.


Best regards,


David Reigle

Colorado, U.S.A.



On Sat, Aug 20, 2016 at 9:51 PM, David and Nancy Reigle <dnreigle at gmail.com>
wrote:

> A question to all,
>
>
> The name *aja* occurs in a listing of the kings of ?ambhala quoted in the
> *Vimalaprabh?* commentary on the *K?lacakra-tantra*. As the name of a
> bodhisattva king I have not taken *aja* in its meaning ?goat,? but rather
> in its meaning ?unborn.? However, two different pairs of early translators
> have translated it into Tibetan as ?unconquerable? or ?unconquered? (*rgyal
> dka?*, *ma pham pa*), as if the word was *ajaya* (or *ajita*) rather than
> *aja*. This, of course, is a more appropriate meaning for the name of a
> king; but the form *aja* is unanimously confirmed in multiple witnesses
> and also in a different location in the *Vimalaprabh?*. So the question
> is: Is there any way to derive *aja* from the root *ji*, ?to conquer,?
> rather than from the root *jan*, ?to be born,? in accordance with the
> rules of Sanskrit grammar, whether the *A???dhy?y?* of P??ini, the
> *C?ndra-vy?kara?a*, the *K?tantra*, the *S?rasvata-vy?kara?a*, or any
> other Sanskrit grammar?
>
>
> Details: The full listing can be found in ?The Lost K?lacakra M?la Tantra
> on the Kings of ?ambhala,? where *aja?* occurs in the verse that I have
> arbitrarily numbered 17 for convenience of reference:
> https://www.academia.edu/6423778/The_Lost_Kalacakra_
> Mula_Tantra_on_the_Kings_of_Sambhala.
>
>
> Best regards,
>
>
> David Reigle
>
> Colorado, U.S.A.
>


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From nmisra at gmail.com  Wed Aug 24 06:04:52 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Wed, 24 Aug 16 11:34:52 +0530
Subject: [INDOLOGY] Naisadhacarita
In-Reply-To: <76451F98-D837-4768-A993-59E48B1C37CE@lancaster.ac.uk>
Message-ID: <CAATk=rDxhGRaqR2HPmYfYxowZH+ZR_uEu96HK5Vym58L=jDxtA@mail.gmail.com>

Please find attached.

I got this from the Pandanus Sanskrit e-texts site (
http://iu.ff.cuni.cz/pandanus/electronictexts/) several years ago.

On 24 August 2016 at 05:43, Ram-Prasad, Chakravarthi <
c.ram-prasad at lancaster.ac.uk> wrote:

> Dear list
> Is anyone aware if there is an electronic version of Sri Harsa's
> Naisadhacarita?
> Thanks,
> Ram
>
> Professor Chakravarthi Ram-Prasad
> Lancaster University
>
> iPhone
> Please excuse absence of diacritics
> _______________________________________________
> 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)
>



-- 
Nity?nanda Mi?ra
http://nmisra.googlepages.com




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From mkapstei at uchicago.edu  Wed Aug 24 06:28:05 2016
From: mkapstei at uchicago.edu (Matthew Kapstein)
Date: Wed, 24 Aug 16 06:28:05 +0000
Subject: [INDOLOGY] aja as ajaya?
In-Reply-To: <CAPAZeka+coJo8JULWAwt1Kr-Dj9iNd0sGqZf14nPFqMK3owoLw@mail.gmail.com>
Message-ID: <82C3E42590D939418C74DD76B97DDED047BB93B4@xm-mbx-06-prod>

Dear David,

It may be useful to refer back to John Newman's article about BHS in the K?lacakra. As he demonstrated there,
the author(s) were well aware of Buddhist departures from classical Skt. norms, and regarded this
as intentional, not due to poor knowledge of Skt. If we recall Buddhist derivations of, e.g., arhant from
ari + han, the treatment of Aja you find here as equivalent to Ajita/Ajaya does not seem so implausible,
even if without precedent in more classical usage.

best regards,
Matthew

Matthew Kapstein
Directeur d'?tudes,
Ecole Pratique des Hautes Etudes

Numata Visiting Professor of Buddhist Studies,
The University of Chicago
________________________________



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From vjroebuck at btinternet.com  Wed Aug 24 06:59:35 2016
From: vjroebuck at btinternet.com (Valerie Roebuck)
Date: Wed, 24 Aug 16 07:59:35 +0100
Subject: [INDOLOGY] Chaupar/pachisi pieces carrying linga-like objects
In-Reply-To: <1430c625bd4efc70aa370a0871bf1e5b@fabularasa.dk>
Message-ID: <224FD4B8-2809-45D6-9B50-DE1C827C6418@btinternet.com>

A giant lotus-bud in a pot? There are petal-like lines on it.

Valerie J Roebuck
Manchester, UK

> On 23 Aug 2016, at 23:05, jacob at fabularasa.dk wrote:
> 
> Dear list,
> 
> I have come across a beautiful set of 4x4 carved chaupar/pachisi pieces, four of which depict a seated woman carrying a linga-like object (see the attached photo). I would be grateful for more specific insights into what it is that these figures are actually carrying.
> 
> Thanks in advance for any suggestions.
> 
> Kind regards,
> Jacob
> 
> Jacob Schmidt-Madsen
> PhD Fellow (Indology)
> Department of Cross-Cultural and Regional Studies
> Faculty of Humanities
> University of Copenhagen Denmark<IMG_1886.JPG>_______________________________________________
> 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)






From nagarajpaturi at gmail.com  Wed Aug 24 09:54:31 2016
From: nagarajpaturi at gmail.com (Nagaraj Paturi)
Date: Wed, 24 Aug 16 15:24:31 +0530
Subject: [INDOLOGY] Chaupar/pachisi pieces carrying linga-like objects
In-Reply-To: <224FD4B8-2809-45D6-9B50-DE1C827C6418@btinternet.com>
Message-ID: <CAJGj9eY2mWTqkKd=BPnF93jb8KVapiFqws+D6mdS4-tG1LMgoA@mail.gmail.com>

The object held in the hands of the woman itself seems to be a Pachisi
piece.

On Wed, Aug 24, 2016 at 12:29 PM, Valerie Roebuck <vjroebuck at btinternet.com>
wrote:

> A giant lotus-bud in a pot? There are petal-like lines on it.
>
> Valerie J Roebuck
> Manchester, UK
>
> > On 23 Aug 2016, at 23:05, jacob at fabularasa.dk wrote:
> >
> > Dear list,
> >
> > I have come across a beautiful set of 4x4 carved chaupar/pachisi pieces,
> four of which depict a seated woman carrying a linga-like object (see the
> attached photo). I would be grateful for more specific insights into what
> it is that these figures are actually carrying.
> >
> > Thanks in advance for any suggestions.
> >
> > Kind regards,
> > Jacob
> >
> > Jacob Schmidt-Madsen
> > PhD Fellow (Indology)
> > Department of Cross-Cultural and Regional Studies
> > Faculty of Humanities
> > University of Copenhagen Denmark<IMG_1886.JPG>_________
> ______________________________________
> > 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 )


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From jacob at fabularasa.dk  Wed Aug 24 10:06:33 2016
From: jacob at fabularasa.dk (jacob at fabularasa.dk)
Date: Wed, 24 Aug 16 12:06:33 +0200
Subject: [INDOLOGY] Chaupar/pachisi pieces carrying linga-like objects
In-Reply-To: <CAJGj9eY2mWTqkKd=BPnF93jb8KVapiFqws+D6mdS4-tG1LMgoA@mail.gmail.com>
Message-ID: <283d1c84956d2392af2c434145eb7922@fabularasa.dk>

Many thanks for the suggestions. I have received what I believe to be a 
strong suggestion from Tillo Detige offline, namely that the object 
might be a pitcher with a coconut (ma?gala-kala?a) often used in Jaina 
ritual.

Any further suggestions or comments are most welcome.

Best,
Jacob

Nagaraj Paturi skrev den 2016-08-24 11:54:
> The object held in the hands of the woman itself seems to be a Pachisi
> piece.
> 
> On Wed, Aug 24, 2016 at 12:29 PM, Valerie Roebuck
> <vjroebuck at btinternet.com> wrote:
> 
>> A giant lotus-bud in a pot? There are petal-like lines on it.
>> 
>> Valerie J Roebuck
>> Manchester, UK
>> 
>>> On 23 Aug 2016, at 23:05, jacob at fabularasa.dk wrote:
>>> 
>>> Dear list,
>>> 
>>> I have come across a beautiful set of 4x4 carved chaupar/pachisi
>> pieces, four of which depict a seated woman carrying a linga-like
>> object (see the attached photo). I would be grateful for more
>> specific insights into what it is that these figures are actually
>> carrying.
>>> 
>>> Thanks in advance for any suggestions.
>>> 
>>> Kind regards,
>>> Jacob
>>> 
>>> Jacob Schmidt-Madsen
>>> PhD Fellow (Indology)
>>> Department of Cross-Cultural and Regional Studies
>>> Faculty of Humanities
>>> University of Copenhagen
>> Denmark<IMG_1886.JPG>_______________________________________________
>>> 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 )





From nagarajpaturi at gmail.com  Wed Aug 24 10:23:25 2016
From: nagarajpaturi at gmail.com (Nagaraj Paturi)
Date: Wed, 24 Aug 16 15:53:25 +0530
Subject: [INDOLOGY] Chaupar/pachisi pieces carrying linga-like objects
In-Reply-To: <283d1c84956d2392af2c434145eb7922@fabularasa.dk>
Message-ID: <CAJGj9eZVPccThqww4n7WonxP05HQsKN4d3oNg+WKRZje5Z+Xzw@mail.gmail.com>

Absence of leaves and absence of spherical bulge in the pot are rare in a
mangala kalasa. But not implausible.

On Wed, Aug 24, 2016 at 3:36 PM, <jacob at fabularasa.dk> wrote:

> Many thanks for the suggestions. I have received what I believe to be a
> strong suggestion from Tillo Detige offline, namely that the object might
> be a pitcher with a coconut (ma?gala-kala?a) often used in Jaina ritual.
>
> Any further suggestions or comments are most welcome.
>
> Best,
> Jacob
>
>
> Nagaraj Paturi skrev den 2016-08-24 11:54:
>
>> The object held in the hands of the woman itself seems to be a Pachisi
>> piece.
>>
>> On Wed, Aug 24, 2016 at 12:29 PM, Valerie Roebuck
>> <vjroebuck at btinternet.com> wrote:
>>
>> A giant lotus-bud in a pot? There are petal-like lines on it.
>>>
>>> Valerie J Roebuck
>>> Manchester, UK
>>>
>>> On 23 Aug 2016, at 23:05, jacob at fabularasa.dk wrote:
>>>>
>>>> Dear list,
>>>>
>>>> I have come across a beautiful set of 4x4 carved chaupar/pachisi
>>>>
>>> pieces, four of which depict a seated woman carrying a linga-like
>>> object (see the attached photo). I would be grateful for more
>>> specific insights into what it is that these figures are actually
>>> carrying.
>>>
>>>>
>>>> Thanks in advance for any suggestions.
>>>>
>>>> Kind regards,
>>>> Jacob
>>>>
>>>> Jacob Schmidt-Madsen
>>>> PhD Fellow (Indology)
>>>> Department of Cross-Cultural and Regional Studies
>>>> Faculty of Humanities
>>>> University of Copenhagen
>>>>
>>> Denmark<IMG_1886.JPG>_______________________________________________
>>>
>>>> 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 )


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From hr at ivs.edu  Wed Aug 24 18:19:32 2016
From: hr at ivs.edu (Howard Resnick)
Date: Wed, 24 Aug 16 11:19:32 -0700
Subject: [INDOLOGY] verb question
Message-ID: <DD556C7B-A60A-4392-AC17-030DCEF1B6C6@ivs.edu>

Greetings,

	The Bh?gavatam 10.13.64 states that catur-mukha Brahm? ?praised [K???a] with words of praise.? The Sanskrit here is ?ailata ?lay?.?

	Under ?l or ?l?, MW refers us to ??. Although MW does not give ?l? or any verb forms of ?l as a form of ?? (there is another ?l given in the causative, ?layati, ?to move?), it seems safe to take both ailata and ?lay? as derived from ?l as an alternate form of ??. Similarly ?r?dhara Sv?m? in his commentary glosses the words as follows: ?lay? v?c?, ailata astaut.

	Question: how common in Sanskrit literature are derivates of ?l as a form of ??.

	Thanks,

Howard




From rmahoney at fastmail.com  Wed Aug 24 22:35:08 2016
From: rmahoney at fastmail.com (Richard Mahoney)
Date: Thu, 25 Aug 16 10:35:08 +1200
Subject: [INDOLOGY] [Indica et Buddhica] Scholia - Abstracts, Related Resources and  Subject Headings for Articles
Message-ID: <20160825103508.00007b81@fastmail.com>

Dear Colleagues,

We are now including Subject Headings, Abstracts and Related Resources
in the full record for articles in Scholia. The first journals to be
reviewed are the Bulletin of the School of Oriental and African Studies
and the Journal of the American Academy of Religion. Here are some
revised records:


REVIEWS

IEB-ID: IEB0000221463

Title: Review of The Making of Buddhist Modernism by David L. McMahan
Author: Blackburn, Anne M.
Host item: JAAR 81:1 262-266 2013

http://scholia.indica-et-buddhica.org/search/?attribute=@attr%201=12&query=IEB0000221463&displayform=2&num=1&start=1


IEB-ID: IEB0000221481

Title: Review of Philosophical Explorations of New and Alternative
 Religious Movements by Morgan Luck
Author: Schilbrack, Kevin
Host item: JAAR 81:1 301-304 2013

http://scholia.indica-et-buddhica.org/search/?attribute=@attr%201=12&query=IEB0000221481&displayform=2&num=1&start=1


IEB-ID: IEB0000221477

Title: Review of Jains in the World: Religious Values and Ideology in
 India by John E. Cort
Author: Long, Jeffery D.
Host item: JAAR 81:1 284-287 2013

http://scholia.indica-et-buddhica.org/search/?attribute=@attr%201=12&query=IEB0000221477&displayform=2&num=1&start=1


IEB-ID: IEB0000221377

Title: Review of Teaching Undergraduate Research in Religious Studies by
 Bernadette McNary-Zak; Rebecca Todd Peters
Author: Desjardins, Michel
Host item: JAAR 80:3 807-810 2012

http://scholia.indica-et-buddhica.org/search/?attribute=@attr%201=12&query=IEB0000221377&displayform=2&num=1&start=1



ARTICLES

IEB-ID: IEB0000221390

Title: Listening to the Dharmabh??aka: The Buddhist Preacher in and of
 the S?tra of Utmost Golden Radiance
Author: Gummer, Natalie D.
Host item: JAAR 80:1 137-160 2012

http://scholia.indica-et-buddhica.org/search/?attribute=@attr%201=12&query=IEB0000221390&displayform=2&num=1&start=1


IEB-ID: IEB0000221443

Title: David Cronenberg: The Secular Auteur as Critic of Religion
Author: Siegler, Elijah
Host item: JAAR 80:4 1098-1112 2012

http://scholia.indica-et-buddhica.org/search/?attribute=@attr%201=12&query=IEB0000221443&displayform=2&num=1&start=1


IEB-ID: IEB0000221359

Title: Violence in the 'V?lm?ki R?m?ya?a': Just War Criteria in an
 Ancient Indian Epic
Author: Balkaran, Raj
Author: Dorn, A. Walter
Host item: JAAR 80:3 659-690 2012

http://scholia.indica-et-buddhica.org/search/?attribute=@attr%201=12&query=IEB0000221359&displayform=2&num=1&start=1


IEB-ID: IEB0000221412

Title: Religious Studies as a Scientific Discipline: The Persistence of
 a Delusion
Author: Martin, Luther H.
Author: Wiebe, Donald
Host item: JAAR 80:3 587-597 2012

http://scholia.indica-et-buddhica.org/search/?attribute=@attr%201=12&query=IEB0000221412&displayform=2&num=1&start=1



For further details please see:

Scholia | Scholiast
http://indica-et-buddhica.org/scholia-scholiast



With best regards,

 Richard



-- 
Richard Mahoney | Indica et Buddhica

Littledene  Bay Road  Oxford  New Zealand
+64-3-312-1699  r.mahoney at indica-et-buddhica.org





From avenkatesan at ucdavis.edu  Thu Aug 25 00:05:31 2016
From: avenkatesan at ucdavis.edu (Archana Venkatesan)
Date: Wed, 24 Aug 16 17:05:31 -0700
Subject: [INDOLOGY] Position Announcement: Hinduism at U.C Davis
Message-ID: <CAPuuQ6=AN=jRr8cLo3098J9sO0EAwh84yiBqxoaz1GMyabL1tQ@mail.gmail.com>

Dear Colleagues,

I am delighted to share the information that the Department of Religious
Studies at the University of California, Davis will be searching for a
Hinduism position this academic year. Please see below for the complete job
position.

Please circulate the announcement widely.

Best Wishes
Archana

-----------------

The Department of Religious Studies at the University of California, Davis
invites applicants for a tenure-track faculty position in Hinduism at the
Assistant Professor level. Research focus and methodology within this area
are open, and we welcome candidates whose research engages textual sources,
visual and material culture, and/or performance practice. Expertise and
ability to teach Sanskrit, particularly at the graduate level, is required.
Competency in a second Indian language such as, Hindi, Urdu or Persian, is
recommended. Candidates with an interest in interdisciplinary work in areas
that complement those already represented in the UC Davis undergraduate and
graduate programs are encouraged to apply. We particularly welcome
applicants interested in developing India Studies, broadly conceived, at UC
Davis. Applicants must demonstrate a strong research profile and a
commitment to excellence in teaching. A Ph.D. in Religious Studies or
related field must be in hand by the first day of classes, September 25,
2017. Preliminary interviews will be held via Skype or at the Annual
meeting of the American Academy of Religion in San Antonio, TX between
November 20 and 22, 2016. The position will remain open until filled.



For full consideration, applications should be received by October 14,
2016. Only complete applications will be considered by the search
committee.

Applications should be submitted via Recruit at:
https://recruit.ucdavis.edu/apply/JPF01161

A complete application includes:

   -

   Cover letter describing  your  research and teaching interests
   -

   Statement of Teaching Philosophy (no more than 2 double-spaced pages)
   -

   Statement of Contributions to Diversity
   -

   Curriculum Vitae
   -

   One (1) publication or professional paper, no more than 30 pages
   (approximately 8000 words) (ABD applicants may submit an excerpt from the
   dissertation of equal length)
   -

   Four letters of recommendation



The University of California, Davis, is an affirmative action/equal
opportunity employer with a strong institutional commitment to the
achievement of diversity among its faculty and staff. It is also a smoke
free campus.

UC Davis supports family-friendly recruitments: http://academicaffairs.
ucdavis.edu/wl-brochure.pdf
-- 
*"When writers die they become books, which is, after all, not too bad an
incarnation."*  Jorge Luis Borges

Archana Venkatesan

*Chair, Department of Religious StudiesAssociate Professor, Comparative
Literature & Religious Studies*
Phone: 530-754-2821 (Office)

<https://religions.ucdavis.edu/giving/religions-india-initiative-previously-india-studies-initiative>
Religions of India Initiative at U.C.Davis
<https://religions.ucdavis.edu/giving/religions-india-initiative-previously-india-studies-initiative>
In Andal's Garden: Art, Ornament and Devotion in Srivilliputtur (Marg, 2015)
<http://marg-art.org/p/686/andal-srivilliputtur-goddess-archana-venkatesan-crispin-branfoot>
A Hundred of Measures of Time: Nammalvar's Tiruviruttam (Penguin, 2014)
<http://poetry.sangamhouse.org/2014/06/archana-venkatesan/>
The Secret Garland: Antal's Tiruppavai and Nacciyar Tirumoli (Oxford
University Press, 2010/Harper Collins, 2015)
<https://harpercollins.co.in/book/the-secret-garland-andals-tiruppavai-and-nacciyar-tirumoli/>


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From nmisra at gmail.com  Thu Aug 25 00:52:14 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Thu, 25 Aug 16 06:22:14 +0530
Subject: [INDOLOGY] verb question
In-Reply-To: <DD556C7B-A60A-4392-AC17-030DCEF1B6C6@ivs.edu>
Message-ID: <CAATk=rCAqOyUgL=uJLYeQhCLwLr33UR5hA9hbNAu5imGmUmaBg@mail.gmail.com>

On 24 August 2016 at 23:49, Howard Resnick <hr at ivs.edu> wrote:

> Greetings,
>
>         The Bh?gavatam 10.13.64 states that catur-mukha Brahm? ?praised
> [K???a] with words of praise.? The Sanskrit here is ?ailata ?lay?.?
>
>         Under ?l or ?l?, MW refers us to ??. Although MW does not give ?l?
> or any verb forms of ?l as a form of ?? (there is another ?l given in the
> causative, ?layati, ?to move?), it seems safe to take both ailata and ?lay?
> as derived from ?l as an alternate form of ??. Similarly ?r?dhara Sv?m? in
> his commentary glosses the words as follows: ?lay? v?c?, ailata astaut.
>
>         Question: how common in Sanskrit literature are derivates of ?l as
> a form of ??.
>
>         Thanks,
>
>
1) It is not *?lay? v?c? *but *ilay? v?c? *(with the short vowel) in the
commentary by ?r?dhara Sv?m?. The word *il? *with the short vowel is listed
in the sense of speech in the *Amarako?a* (3.3.42). The *Vy?khy?sudh?
*commentary derives
this word not from the root *??* but from the root *il *as:
*ilati. ila utpek?e. igupadha- (3.1.135) iti ka?.*

2) The usage *ailata* (P??inian form is ai??a) is also found in
the Adhy?tmar?m?ya?a:
*utth?ya ca punard???v? r?ma? r?j?valocanam?*
*pulak??kitasarv??g? gir? gadgadayailata?*
(1.5.42)
Some manuscripts read *gadgadayai?ayat* instead.
R?mavarm? comments:
*ailata astau??t. ??a stut?vityasm?lla?i vyatyayena ?apo lugabh?va?
?alayoreka?rutitv?llak?rocc?ra?am.*

3) An interesting gloss on *ailata* SB 10.13.64 is offered by the
*Anvit?rthaprak??ik?*, a commentary very well respected in the *kath?*
traditions
in northern India:
*ailata astaut. ??a stutau. ?apo lugabh?va**?ch**?ndasa**?. ?asya lak*
*?ro gadgadabh?v?nukara??rtha?. *

4) The *Amarako?a *lists the word *?lita* (3.1.109) in the sense of
praised. The *Vy?khy?sudh? *commentary says:
*??yate sma. ??a stutau. kta? (3.2.102). ?alayoraiky?dv? la?.*

5) The *Amarako?a *lists the word ?l? (2.8.91) for a small sword. The
*Vy?khy?sudh? *commentary gives the second explanation as:
*??yate v?. ??a stutau. ?alayorekatvam.*


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From nmisra at gmail.com  Thu Aug 25 00:54:13 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Thu, 25 Aug 16 06:24:13 +0530
Subject: [INDOLOGY] verb question
In-Reply-To: <CAATk=rCAqOyUgL=uJLYeQhCLwLr33UR5hA9hbNAu5imGmUmaBg@mail.gmail.com>
Message-ID: <CAATk=rDDDUqCvJd82v-5-AC_UX41BGzigqNp2_6=JOix9S0Oiw@mail.gmail.com>

Apologies, *stut?vityasm?lla?i *should read *stut?vityasm?l**la?i*

On 25 August 2016 at 06:22, Nityanand Misra <nmisra at gmail.com> wrote:

>
> R?mavarm? comments:
> *ailata astau??t. ??a stut?vityasm?lla?i vyatyayena ?apo lugabh?va?
> ?alayoreka?rutitv?llak?rocc?ra?am.*
>
>
>


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From hr at ivs.edu  Thu Aug 25 01:08:25 2016
From: hr at ivs.edu (Howard Resnick)
Date: Wed, 24 Aug 16 18:08:25 -0700
Subject: [INDOLOGY] verb question
In-Reply-To: <CAATk=rCAqOyUgL=uJLYeQhCLwLr33UR5hA9hbNAu5imGmUmaBg@mail.gmail.com>
Message-ID: <467FD49E-582D-4B1F-A6F4-2847F7EF0CE9@ivs.edu>

Thank you very much for this learned explanation. 
Howard

> On Aug 24, 2016, at 5:52 PM, Nityanand Misra <nmisra at gmail.com> wrote:
> 
> 
> 
> On 24 August 2016 at 23:49, Howard Resnick <hr at ivs.edu <mailto:hr at ivs.edu>> wrote:
> Greetings,
> 
>         The Bh?gavatam 10.13.64 states that catur-mukha Brahm? ?praised [K???a] with words of praise.? The Sanskrit here is ?ailata ?lay?.?
> 
>         Under ?l or ?l?, MW refers us to ??. Although MW does not give ?l? or any verb forms of ?l as a form of ?? (there is another ?l given in the causative, ?layati, ?to move?), it seems safe to take both ailata and ?lay? as derived from ?l as an alternate form of ??. Similarly ?r?dhara Sv?m? in his commentary glosses the words as follows: ?lay? v?c?, ailata astaut.
> 
>         Question: how common in Sanskrit literature are derivates of ?l as a form of ??.
> 
>         Thanks,
> 
>  
> 1) It is not ?lay? v?c? but ilay? v?c? (with the short vowel) in the commentary by ?r?dhara Sv?m?. The word il? with the short vowel is listed in the sense of speech in the Amarako?a (3.3.42). The Vy?khy?sudh? commentary derives this word not from the root ?? but from the root il as:
> ilati. ila utpek?e. igupadha- (3.1.135) iti ka?.
> 
> 2) The usage ailata (P??inian form is ai??a) is also found in the Adhy?tmar?m?ya?a:
> utth?ya ca punard???v? r?ma? r?j?valocanam?
> pulak??kitasarv??g? gir? gadgadayailata?
> (1.5.42)
> Some manuscripts read gadgadayai?ayat instead.
> R?mavarm? comments:
> ailata astau??t. ??a stut?vityasm?lla?i vyatyayena ?apo lugabh?va? ?alayoreka?rutitv?llak?rocc?ra?am.
> 
> 3) An interesting gloss on ailata SB 10.13.64 is offered by the Anvit?rthaprak??ik?, a commentary very well respected in the kath? traditions in northern India:
> ailata astaut. ??a stutau. ?apo lugabh?va?ch?ndasa?. ?asya lak?ro gadgadabh?v?nukara??rtha?. 
> 
> 4) The Amarako?a lists the word ?lita (3.1.109) in the sense of praised. The Vy?khy?sudh? commentary says:
> ??yate sma. ??a stutau. kta? (3.2.102). ?alayoraiky?dv? la?.
> 
> 5) The Amarako?a lists the word ?l? (2.8.91) for a small sword. The Vy?khy?sudh? commentary gives the second explanation as:
> ??yate v?. ??a stutau. ?alayorekatvam.
> 
> 



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From nmisra at gmail.com  Thu Aug 25 03:32:08 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Thu, 25 Aug 16 09:02:08 +0530
Subject: =?utf-8?Q?[INDOLOGY]_B=C3=BChnemann=E2=80=99s_work_on_R=C4=81marak=E1=B9=A3=C4=81stotra?=
Message-ID: <CAATk=rDfm=KSW2Lm7LdmoX57Zq-q832t7aybTcoZi3wNXFXvUw@mail.gmail.com>

Dear list members


I am looking for a digital copy of


Gudrun B?hnemann (1983). ?Budha-Kau?ika's R?marak??stotra. A Contribution
to the Study of Sanskrit Devotional Poetry.? Publications of the De Nobili
Research Library, Vol. X., pp. 127. Vienna: De Nobili Research Library. AS
280.

Would appreciate any pointers.

Thanks, Nity?nanda

-- 
Nity?nanda Mi?ra


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From dnreigle at gmail.com  Thu Aug 25 03:45:32 2016
From: dnreigle at gmail.com (David and Nancy Reigle)
Date: Wed, 24 Aug 16 21:45:32 -0600
Subject: [INDOLOGY] aja as ajaya?
In-Reply-To: <82C3E42590D939418C74DD76B97DDED047BB93B4@xm-mbx-06-prod>
Message-ID: <CAPAZekYUJnd0s3hDQPe+Lf60vFAFy8XYKFr70D2Y+s=HSo2Vcg@mail.gmail.com>

My sincere thanks to all who responded to my question, on and off list.
Each reply was helpful, and much appreciated. Perhaps we do have to think
that aja was used in a non-standard way in this text, as Matthew suggested,
and is in fact equivalent to ajaya/ajita here.

With thanks to all and best regards,

David Reigle
Colorado, U.S.A.

P. S. Sorry for my typos, inconquerable for unconquerable, and ?r?palo for
?r?p?lo.

On Wed, Aug 24, 2016 at 12:28 AM, Matthew Kapstein <mkapstei at uchicago.edu>
wrote:

> Dear David,
>
> It may be useful to refer back to John Newman's article about BHS in the
> K?lacakra. As he demonstrated there,
> the author(s) were well aware of Buddhist departures from classical Skt.
> norms, and regarded this
> as intentional, not due to poor knowledge of Skt. If we recall Buddhist
> derivations of, e.g., arhant from
> ari + han, the treatment of Aja you find here as equivalent to Ajita/Ajaya
> does not seem so implausible,
> even if without precedent in more classical usage.
>
> best regards,
> Matthew
>
> Matthew Kapstein
> Directeur d'?tudes,
> Ecole Pratique des Hautes Etudes
>
> Numata Visiting Professor of Buddhist Studies,
> The University of Chicago
> ------------------------------
>
>


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From kauzeya at gmail.com  Thu Aug 25 06:59:27 2016
From: kauzeya at gmail.com (Jonathan Silk)
Date: Thu, 25 Aug 16 08:59:27 +0200
Subject: [INDOLOGY] aja as ajaya?
In-Reply-To: <CAPAZeka+coJo8JULWAwt1Kr-Dj9iNd0sGqZf14nPFqMK3owoLw@mail.gmail.com>
Message-ID: <CAMGmO4+B=7XTiv5ss-jLdSS4BLC=wUg54i1Q3O47dZj4D63PHg@mail.gmail.com>

Just a random idea:
perhaps chu skyes is based on *abja.
Also, at least in some lists (but I admit this is a very problematic
"possibility") jaya is a name for the sun...
Thanks for your interesting questions!

(May I just add here that since my student days I've appreciated the
materials you've made available from a place I had never before heard of,
Talent Oregon? Until it got water damaged by a warehouse that was anything
but 'state of the art' [despite their claim...] I had a lovely reprint, in
library binding, of an old publication on the Madhy?ntavibh?ga and several
other things from you, for which I take the opportunity to publicly thank
you :)

Jonathan

On Wed, Aug 24, 2016 at 4:33 AM, David and Nancy Reigle <dnreigle at gmail.com>
wrote:

> Getting the names of the kings of ?ambhala correct is very important for
> the Jonang order of Tibetan Buddhism, which has specialized in the
> K?lacakra/?ambhala teachings. So the Jonangpa lama Khentrul Rinpoche asked
> me if I could check with other Sanskritists to confirm that the name *aja*
> cannot mean ?inconquerable? or ?unconquered? in accordance with the rules
> of Sanskrit grammar. Since the many learned Sanskritists on this list have
> not responded with a way to derive this meaning in the three days since the
> question was posted, I take this as confirmed. This is a difficult problem,
> because a thousand years ago two different Indian Sanskrit pandits, working
> with two different Tibetan translators, apparently did take *aja* in this
> meaning. Unlike with the name *harivikrama*, we cannot trace how the
> error with *aja* arose (if it is an error).
>
>
> The case of *harivikrama* is comparatively simple. This name occurs with
> another name in this anu??ubh p?da: ?r?palo harivikrama?. Sanskrit verses
> had to be translated into Tibetan verses with a fixed number of syllables,
> seven for a p?da in the ?loka or anu??ubh meter. So the eight syllables of
> this anu??ubh p?da were translated into these seven Tibetan syllables: dpal
> skyong seng ge rnam par gnon. Because the number of Tibetan syllables was
> limited by the meter, the syllables giving necessary grammatical
> information were omitted, leaving no way to know where the names divide. At
> some point, annotations were added, dividing this p?da into three names
> rather than two. So the Tibetan tradition got two kings, *hari* and
> *vikrama*, for one, *harivikrama*. All eight Sanskrit manuscripts that I
> used 31 years ago have *harivikrama?* (not *harir vikrama?*), as do the
> two that have become available to me since then. These ten include six old
> palm-leaf manuscripts, two of which had been used in Tibet, as seen by the
> Tibetan handwriting on their opening leaves.
>
>
> The case of *aja* is more complex. Even though the p?da of the ?loka that
> *aja?* occurs in lacks a syllable, samudravijayo 'ja?, all ten Sanskrit
> manuscripts have *aja?*, not *ajaya?*. This name occurs again in prose in
> the *Vimalaprabh?* commentary on 1.27, three times, so the form *aja* is
> there confirmed. Yet the canonical Tibetan translation by the Indian pandit
> Soman?tha and the Tibetan translator 'Bro Shes rab grags, revised by
> Shong ston, has *rgyal dka'*. Similarly, the Tibetan translation by the
> Indian pandit Samanta?r? and the Tibetan translator Rwa Chos rab has *ma
> pham pa*, as reported by Bu ston in his annotated edition of the
> *Vimalaprabh?*. Both mean ?unconquerable? or ?unconquered.? Here we do
> not have an error that is traceable to the transmission process, as we do
> with *harivikrama*, but rather a discrepancy in the translation itself.
>
>
> In the last few years two other old Tibetan translations of the
> *Vimalaprabh?* that had recently been recovered were published, and part
> of a third. The translation by Tsa mi Sangs rgyas grags, said to be the
> only Tibetan ever to become abbot of N?land? university in India, has
> transliterated the name into Tibetan characters (*a dza*) rather than
> translated it. The first ever Tibetan translation, by the Indian pandit
> Bhadrabodhi and the Tibetan translator Gyi jo Zla ba'i 'od zer and his
> students, has the incomprehensible *nyi ma'i*, ?of the sun,? at the end
> of the p?da in the list of kings (probably a scribal error in the one
> manuscript we have), and *chu skyes*, ?water-born,? in the three
> occurrences in the commentary on 1.27. A third translation, of which we
> have only the first chapter (so we do not know who made it), has *rgyal
> ba*, ?conqueror,? in the list of kings (probably a scribal error for *rgyal
> dka'* in the one manuscript we have), and *rgyal dka'*, ?unconquerable,?
> in the three occurrences at 1.27.
>
>
> The question now is whether the name *aja* could stand for *ajaya* in
> some Prakrit or even vernacular language, probably from northeastern India.
> If we reject Gyi jo?s *chu skyes*, ?water-born,? as an erroneous
> translation, a simple mistake, we are left with figuring out how three
> translators took *aja* as ?unconquerable? or ?unconquered.? Is this, too,
> just an erroneous translation? Significantly, Tsa mi did not translate the
> name but only transliterated it. This indicates that he did not take it as
> ?unconquerable? or ?unconquered,? but neither did he take it as ?unborn,?
> as we might have expected. My apologies for the long post, but this is
> important to me and to Khentrul Rinpoche, and I wanted to provide enough
> background information to possibly lead to a solution to this problem.
>
>
> Best regards,
>
>
> David Reigle
>
> Colorado, U.S.A.
>
>
>
> On Sat, Aug 20, 2016 at 9:51 PM, David and Nancy Reigle <
> dnreigle at gmail.com> wrote:
>
>> A question to all,
>>
>>
>> The name *aja* occurs in a listing of the kings of ?ambhala quoted in
>> the *Vimalaprabh?* commentary on the *K?lacakra-tantra*. As the name of
>> a bodhisattva king I have not taken *aja* in its meaning ?goat,? but
>> rather in its meaning ?unborn.? However, two different pairs of early
>> translators have translated it into Tibetan as ?unconquerable? or
>> ?unconquered? (*rgyal dka?*, *ma pham pa*), as if the word was *ajaya*
>> (or *ajita*) rather than *aja*. This, of course, is a more appropriate
>> meaning for the name of a king; but the form *aja* is unanimously
>> confirmed in multiple witnesses and also in a different location in the
>> *Vimalaprabh?*. So the question is: Is there any way to derive *aja*
>> from the root *ji*, ?to conquer,? rather than from the root *jan*, ?to
>> be born,? in accordance with the rules of Sanskrit grammar, whether the
>> *A???dhy?y?* of P??ini, the *C?ndra-vy?kara?a*, the *K?tantra*, the
>> *S?rasvata-vy?kara?a*, or any other Sanskrit grammar?
>>
>>
>> Details: The full listing can be found in ?The Lost K?lacakra M?la Tantra
>> on the Kings of ?ambhala,? where *aja?* occurs in the verse that I have
>> arbitrarily numbered 17 for convenience of reference:
>> https://www.academia.edu/6423778/The_Lost_Kalacakra_Mula_
>> Tantra_on_the_Kings_of_Sambhala.
>>
>>
>> Best regards,
>>
>>
>> David Reigle
>>
>> Colorado, U.S.A.
>>
>
>
> _______________________________________________
> 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)
>



-- 
J. Silk
Leiden University
Leiden University Institute for Area Studies, LIAS
Matthias de Vrieshof 3, Room 0.05b
2311 BZ Leiden
The Netherlands

copies of my publications may be found at
http://www.buddhismandsocialjustice.com/silk_publications.html


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From karp at uw.edu.pl  Thu Aug 25 07:39:30 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Thu, 25 Aug 16 09:39:30 +0200
Subject: [INDOLOGY] aja as ajaya?
In-Reply-To: <CAPAZekYyNGBbkLb29_ZH0UuXGtOPha=cKyQATZOu4jMecr6Qpw@mail.gmail.com>
Message-ID: <CALNcvFuXgJXYZTZcKmU_ESLEeC=XSDdGbxTNQ7Wpcz8wLRnBMQ@mail.gmail.com>

Dear Nancy and David,

I do not know Tibetan, but - but, couldn't that mysterious -aja be a
continuation of OIA ?rya?, added to names/titles in its MIA/NIA forms?

Look, please at my paper:

https://www.academia.edu/8718097/A_Short_Note_on_the_Hindi_Honorificum_-ji_in_Rocznik_Orientalistyczny_T._LX_Z._2_2007_pp._279-282_

Artur Karp
Poland


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From chlodwig.h.werba at univie.ac.at  Thu Aug 25 08:46:46 2016
From: chlodwig.h.werba at univie.ac.at (Chlodwig H. Werba)
Date: Thu, 25 Aug 16 10:46:46 +0200
Subject: [INDOLOGY] verb question
In-Reply-To: <467FD49E-582D-4B1F-A6F4-2847F7EF0CE9@ivs.edu>
Message-ID: <001501d1fead$368a0fb0$a39e2f10$@univie.ac.at>

Dear Colleagues,

For an inventory of forms, each of them documented with, and following the historical sequence of, their occurrences in the texts, please refer to the 615th lemma of my

?         Verba IndoArica (VIA) I. Vienna 1997, p. 452.

With best wishes

Chlodwig H. Werba

 

vivardhate vibh?ge ?pi, vidyaiv?nyan na kin cana /

ity av?cy anyad? sushthu, pr?cyar?shtrakavishriy? //

satyam eva vijayate ? haq?qat sab ke sab j?t let? hai :: verum omnia vincit

hashiyam art?c? din?tiy ? haqiqat barande mishavad :: t? al?th?s p?nt?s nik?i
Prof. Dr. Chlodwig H. Werba
Institut f?r S?dasien-, Tibet- und Buddhismuskunde, Bereich S?dasienkunde

http://stb.univie.ac.at 
Universit?tscampus, Hof 2/2.1 
Spitalgasse 2, 1090 Wien, ?STERREICH

Tel.: +43-1-4277-435-19

 

Von: INDOLOGY [mailto:indology-bounces at list.indology.info] Im Auftrag von Howard Resnick
Gesendet: Donnerstag, 25. August 2016 03:08
An: Nityanand Misra
Cc: Indology List
Betreff: Re: [INDOLOGY] verb question

 

Thank you very much for this learned explanation. 

Howard

 

On Aug 24, 2016, at 5:52 PM, Nityanand Misra <nmisra at gmail.com> wrote:

 

 

 

On 24 August 2016 at 23:49, Howard Resnick <hr at ivs.edu> wrote:

Greetings,

        The Bh?gavatam 10.13.64 states that catur-mukha Brahm? ?praised [K???a] with words of praise.? The Sanskrit here is ?ailata ?lay?.?

        Under ?l or ?l?, MW refers us to ??. Although MW does not give ?l? or any verb forms of ?l as a form of ?? (there is another ?l given in the causative, ?layati, ?to move?), it seems safe to take both ailata and ?lay? as derived from ?l as an alternate form of ??. Similarly ?r?dhara Sv?m? in his commentary glosses the words as follows: ?lay? v?c?, ailata astaut.

        Question: how common in Sanskrit literature are derivates of ?l as a form of ??.

        Thanks,

 

1) It is not ?lay? v?c? but ilay? v?c? (with the short vowel) in the commentary by ?r?dhara Sv?m?. The word il? with the short vowel is listed in the sense of speech in the Amarako?a (3.3.42). The Vy?khy?sudh? commentary derives this word not from the root ?? but from the root il as:

ilati. ila utpek?e. igupadha- (3.1.135) iti ka?.

 

2) The usage ailata (P??inian form is ai??a) is also found in the Adhy?tmar?m?ya?a:

utth?ya ca punard???v? r?ma? r?j?valocanam?

pulak??kitasarv??g? gir? gadgadayailata?

(1.5.42)

Some manuscripts read gadgadayai?ayat instead.

R?mavarm? comments:

ailata astau??t. ??a stut?vityasm?lla?i vyatyayena ?apo lugabh?va? ?alayoreka?rutitv?llak?rocc?ra?am.

 

3) An interesting gloss on ailata SB 10.13.64 is offered by the Anvit?rthaprak??ik?, a commentary very well respected in the kath? traditions in northern India:

ailata astaut. ??a stutau. ?apo lugabh?va?ch?ndasa?. ?asya lak?ro gadgadabh?v?nukara??rtha?. 

 

4) The Amarako?a lists the word ?lita (3.1.109) in the sense of praised. The Vy?khy?sudh? commentary says:

??yate sma. ??a stutau. kta? (3.2.102). ?alayoraiky?dv? la?.

 

5) The Amarako?a lists the word ?l? (2.8.91) for a small sword. The Vy?khy?sudh? commentary gives the second explanation as:

??yate v?. ??a stutau. ?alayorekatvam.

 

 

 



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From kauzeya at gmail.com  Thu Aug 25 10:44:24 2016
From: kauzeya at gmail.com (Jonathan Silk)
Date: Thu, 25 Aug 16 12:44:24 +0200
Subject: [INDOLOGY] Wooden archetypes of Buddhist cave temples?
Message-ID: <CAMGmO4+=00A2_8DHiM=Mv-YV1iDL4PSD1uU9fvgX4maio5+eQw@mail.gmail.com>

Dear Friends,

About 4 years ago I ran across an online article by a Japanese architect
(not Indologist) containing the claim that it was unlikely that there were
really wooden archetypes of the Indian Buddhist cave temples such as Karla.
As I recall, part of the argument concerned bent wooden beams, and the
impracticality of bending such large wooden beams when it would have been
perfectly easy to build what amounts to an "A-frame" and, if you wanted an
curved ceiling, suspending it. Anyway, this is my very imperfect memory,
but I can't find anything on my HD about this, and I can't, in a google
search, find any discussion like this.
Does this seem familiar to anyone? Has any architect actually discussed the
feasibility of wooden construction in the fashion that we encounter in the
caves?

thanks very much!

jonathan

-- 
J. Silk
Leiden University
Leiden University Institute for Area Studies, LIAS
Matthias de Vrieshof 3, Room 0.05b
2311 BZ Leiden
The Netherlands

copies of my publications may be found at
http://www.buddhismandsocialjustice.com/silk_publications.html


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From john.darumadera at gmail.com  Thu Aug 25 13:02:32 2016
From: john.darumadera at gmail.com (John Huntington)
Date: Thu, 25 Aug 16 09:02:32 -0400
Subject: [INDOLOGY] Wooden archetypes of Buddhist cave temples?
In-Reply-To: <CAMGmO4+=00A2_8DHiM=Mv-YV1iDL4PSD1uU9fvgX4maio5+eQw@mail.gmail.com>
Message-ID: <CAGbyd21Y80Msy8DGJeqk1YKKpFaTAO2TrFy15GBPhCFF6psJqg@mail.gmail.com>

Dear list friends,

I have studied and thoroughly documented photographically the caves in
question. The earliest major caves e.g. Pitalkhora and Bhaja are such
detailed copies of wooden models that even joints in the wooden prototypes
are are carved into the stone. Further the walls in the vihara at
Pitalkhora were carved way too thin for stone and collapsed. Details of
wooden architecture, e.g. arched bracketing, continue until the end of the
fifth century.

As an occasional wood worker (mostly furniture), I can see exactly how the
wooden structures prototypes would have been built.

Unfortunately for the author, the rafters at Karle are actually wood
(presumably teak)

this can easily be seen at:
http://mleary.idv.hk/galleries/india-caves-karle/ (about 13 photographs
into his list of images)

The joining of slabs of wood to make the the curved beams is clearly
visible (simply they were not bent wood rather butt dado joints). his
entire premise is simply armchair speculation.

John

On Thu, Aug 25, 2016 at 6:44 AM, Jonathan Silk <kauzeya at gmail.com> wrote:

> Dear Friends,
>
> About 4 years ago I ran across an online article by a Japanese architect
> (not Indologist) containing the claim that it was unlikely that there were
> really wooden archetypes of the Indian Buddhist cave temples such as Karla.
> As I recall, part of the argument concerned bent wooden beams, and the
> impracticality of bending such large wooden beams when it would have been
> perfectly easy to build what amounts to an "A-frame" and, if you wanted an
> curved ceiling, suspending it. Anyway, this is my very imperfect memory,
> but I can't find anything on my HD about this, and I can't, in a google
> search, find any discussion like this.
> Does this seem familiar to anyone? Has any architect actually discussed
> the feasibility of wooden construction in the fashion that we encounter in
> the caves?
>
> thanks very much!
>
> jonathan
>
> --
> J. Silk
> Leiden University
> Leiden University Institute for Area Studies, LIAS
> Matthias de Vrieshof 3, Room 0.05b
> 2311 BZ Leiden
> The Netherlands
>
> copies of my publications may be found at
> http://www.buddhismandsocialjustice.com/silk_publications.html
>
> _______________________________________________
> 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)
>


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From disimone at alumni.stanford.edu  Thu Aug 25 13:44:01 2016
From: disimone at alumni.stanford.edu (Charles DiSimone)
Date: Thu, 25 Aug 16 15:44:01 +0200
Subject: =?utf-8?Q?[INDOLOGY]_J=C4=81takas,_Hitopade=C5=9Ba,_Pa=C3=B1catantra_as_Children's_books=3F?=
Message-ID: <CADKD_zgAi8kVjrfR_nZaA6GoqWaEvfcDdR=k07ougxj1kL-e6w@mail.gmail.com>

Dear Colleagues,

I'm curious if anyone knows of excellent English translations of the
*Hitopade?a*, *Pa?catantra*, or Buddhist j?takas geared for children (i.e.
with illustrations and some simplification). A quick google search reveals
a plethora of such books but I wonder if anyone can speak from experience?

Thanks!
Charles

-- 
Charles DiSimone
Promotionsprogramm Buddhismus-Studien
Institut f?r Indologie und Tibetologie
Ludwig-Maximilians-Universit?t M?nchen


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From mrinalkaul81 at gmail.com  Thu Aug 25 16:02:41 2016
From: mrinalkaul81 at gmail.com (Mrinal Kaul)
Date: Thu, 25 Aug 16 21:32:41 +0530
Subject: [INDOLOGY] Lecture by Dr Michael Slouber in Manipal Centre for	Philosophy and Humanities
Message-ID: <CAJz4T_6hT=sc9F4BKqANiL4HLa8_=Rf=RFuWyCm2HjBNnO4TtQ@mail.gmail.com>

[image: Inline images 1]

------
Mrinal Kaul
Centre for Religious Studies (CRS)
Manipal Centre for Philosophy and Humanities (MCPH)
Manipal University
Dr TMA Pai Planetarium Complex
Alevoor Road, Manipal 576 104
Karnataka, INDIA
Tel +91-820-29-23567 Extn: 23567
https://manipal.academia.edu/MrinalKaul
http://mcphcommunity.org
email: mrinal.kaul at manipal.edu


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From dnreigle at gmail.com  Thu Aug 25 20:31:03 2016
From: dnreigle at gmail.com (David and Nancy Reigle)
Date: Thu, 25 Aug 16 14:31:03 -0600
Subject: [INDOLOGY] aja as ajaya?
In-Reply-To: <CAMGmO4+B=7XTiv5ss-jLdSS4BLC=wUg54i1Q3O47dZj4D63PHg@mail.gmail.com>
Message-ID: <CAPAZekbH20-7pWfFbgnANN36u-gJz7qKKknzKVFfeOiCMv671Q@mail.gmail.com>

Dear Jonathan,

Thank you for the good suggestion that perhaps *chu skyes*, ?water-born,?
is based on **abja*. I would regard this as certain, that the Tibetan
translator was thinking of *abja*. Whether *abja* rather than *aja* was
found in Bhadrabodhi?s Sanskrit manuscript, however, is another question.
In this pioneering translation, the Tibetan translator Gyi jo first made a
draft translation, and then this was divided among his students, the junior
translators, to complete (see Cyrus Stearns, *The Buddha from D?lpo*, 2010
ed., p. 327 note 98). Since this possibly tentative translation, *chu skyes*,
is the only evidence we have for *abja*, against much other evidence, I
must doubt whether *abja* was actually in the Sanskrit manuscript. It seems
more likely that the Tibetan translator simply confused the two words, and
mistook the meaning of *abja* for the meaning of *aja*.


Regarding *nyi ma'i*, ?of the sun,? what caused me to call this
?incomprehensible? is the fact that this genitive occurs at the end of the
Tibetan p?da, and with nothing for it to go with: rgya mtsho rnam rgyal nyi
ma'i | snyigs can nyi ma bcu gnyis pa'o |, corresponding to: samudravijayo 'ja?
| kalk? dv?da?ama? s?ryo |. The Tibetan p?da is short one syllable, which
is obviously needed after *nyi ma'i*, but was apparently omitted by scribal
error. So the Tibetan translator did take this name as something pertaining
to the sun, whether he read it as *jaya* or as *aja*. As for what the word
missing in this Tibetan translation might be, ?[something] of the sun?: V.
S. Apte?s Sanskrit dictionary gives as meaning #9 ?A vehicle of the sun,?
and Monier-Williams gives ?beam of the sun (P?shan),? but neither with a
source reference.


(Thank you for your kind words.)


Best regards,


David Reigle

Colorado, U.S.A.


On Thu, Aug 25, 2016 at 12:59 AM, Jonathan Silk <kauzeya at gmail.com> wrote:

> Just a random idea:
> perhaps chu skyes is based on *abja.
> Also, at least in some lists (but I admit this is a very problematic
> "possibility") jaya is a name for the sun...
> Thanks for your interesting questions!
>
> (May I just add here that since my student days I've appreciated the
> materials you've made available from a place I had never before heard of,
> Talent Oregon? Until it got water damaged by a warehouse that was anything
> but 'state of the art' [despite their claim...] I had a lovely reprint, in
> library binding, of an old publication on the Madhy?ntavibh?ga and several
> other things from you, for which I take the opportunity to publicly thank
> you :)
>
> Jonathan
>
> On Wed, Aug 24, 2016 at 4:33 AM, David and Nancy Reigle <
> dnreigle at gmail.com> wrote:
>
>> Getting the names of the kings of ?ambhala correct is very important for
>> the Jonang order of Tibetan Buddhism, which has specialized in the
>> K?lacakra/?ambhala teachings. So the Jonangpa lama Khentrul Rinpoche asked
>> me if I could check with other Sanskritists to confirm that the name
>> *aja* cannot mean ?inconquerable? or ?unconquered? in accordance with
>> the rules of Sanskrit grammar. Since the many learned Sanskritists on this
>> list have not responded with a way to derive this meaning in the three days
>> since the question was posted, I take this as confirmed. This is a
>> difficult problem, because a thousand years ago two different Indian
>> Sanskrit pandits, working with two different Tibetan translators,
>> apparently did take *aja* in this meaning. Unlike with the name
>> *harivikrama*, we cannot trace how the error with *aja* arose (if it is
>> an error).
>>
>>
>> The case of *harivikrama* is comparatively simple. This name occurs with
>> another name in this anu??ubh p?da: ?r?palo harivikrama?. Sanskrit verses
>> had to be translated into Tibetan verses with a fixed number of syllables,
>> seven for a p?da in the ?loka or anu??ubh meter. So the eight syllables of
>> this anu??ubh p?da were translated into these seven Tibetan syllables: dpal
>> skyong seng ge rnam par gnon. Because the number of Tibetan syllables was
>> limited by the meter, the syllables giving necessary grammatical
>> information were omitted, leaving no way to know where the names divide. At
>> some point, annotations were added, dividing this p?da into three names
>> rather than two. So the Tibetan tradition got two kings, *hari* and
>> *vikrama*, for one, *harivikrama*. All eight Sanskrit manuscripts that I
>> used 31 years ago have *harivikrama?* (not *harir vikrama?*), as do the
>> two that have become available to me since then. These ten include six old
>> palm-leaf manuscripts, two of which had been used in Tibet, as seen by the
>> Tibetan handwriting on their opening leaves.
>>
>>
>> The case of *aja* is more complex. Even though the p?da of the ?loka
>> that *aja?* occurs in lacks a syllable, samudravijayo 'ja?, all ten
>> Sanskrit manuscripts have *aja?*, not *ajaya?*. This name occurs again
>> in prose in the *Vimalaprabh?* commentary on 1.27, three times, so the
>> form *aja* is there confirmed. Yet the canonical Tibetan translation by
>> the Indian pandit Soman?tha and the Tibetan translator 'Bro Shes rab
>> grags, revised by Shong ston, has *rgyal dka'*. Similarly, the Tibetan
>> translation by the Indian pandit Samanta?r? and the Tibetan translator Rwa
>> Chos rab has *ma pham pa*, as reported by Bu ston in his annotated
>> edition of the *Vimalaprabh?*. Both mean ?unconquerable? or
>> ?unconquered.? Here we do not have an error that is traceable to the
>> transmission process, as we do with *harivikrama*, but rather a
>> discrepancy in the translation itself.
>>
>>
>> In the last few years two other old Tibetan translations of the
>> *Vimalaprabh?* that had recently been recovered were published, and part
>> of a third. The translation by Tsa mi Sangs rgyas grags, said to be the
>> only Tibetan ever to become abbot of N?land? university in India, has
>> transliterated the name into Tibetan characters (*a dza*) rather than
>> translated it. The first ever Tibetan translation, by the Indian pandit
>> Bhadrabodhi and the Tibetan translator Gyi jo Zla ba'i 'od zer and his
>> students, has the incomprehensible *nyi ma'i*, ?of the sun,? at the end
>> of the p?da in the list of kings (probably a scribal error in the one
>> manuscript we have), and *chu skyes*, ?water-born,? in the three
>> occurrences in the commentary on 1.27. A third translation, of which we
>> have only the first chapter (so we do not know who made it), has *rgyal
>> ba*, ?conqueror,? in the list of kings (probably a scribal error for *rgyal
>> dka'* in the one manuscript we have), and *rgyal dka'*, ?unconquerable,?
>> in the three occurrences at 1.27.
>>
>>
>> The question now is whether the name *aja* could stand for *ajaya* in
>> some Prakrit or even vernacular language, probably from northeastern India.
>> If we reject Gyi jo?s *chu skyes*, ?water-born,? as an erroneous
>> translation, a simple mistake, we are left with figuring out how three
>> translators took *aja* as ?unconquerable? or ?unconquered.? Is this,
>> too, just an erroneous translation? Significantly, Tsa mi did not translate
>> the name but only transliterated it. This indicates that he did not take it
>> as ?unconquerable? or ?unconquered,? but neither did he take it as
>> ?unborn,? as we might have expected. My apologies for the long post, but
>> this is important to me and to Khentrul Rinpoche, and I wanted to provide
>> enough background information to possibly lead to a solution to this
>> problem.
>>
>>
>> Best regards,
>>
>>
>> David Reigle
>>
>> Colorado, U.S.A.
>>
>>
>>
>> On Sat, Aug 20, 2016 at 9:51 PM, David and Nancy Reigle <
>> dnreigle at gmail.com> wrote:
>>
>>> A question to all,
>>>
>>>
>>> The name *aja* occurs in a listing of the kings of ?ambhala quoted in
>>> the *Vimalaprabh?* commentary on the *K?lacakra-tantra*. As the name of
>>> a bodhisattva king I have not taken *aja* in its meaning ?goat,? but
>>> rather in its meaning ?unborn.? However, two different pairs of early
>>> translators have translated it into Tibetan as ?unconquerable? or
>>> ?unconquered? (*rgyal dka?*, *ma pham pa*), as if the word was *ajaya*
>>> (or *ajita*) rather than *aja*. This, of course, is a more appropriate
>>> meaning for the name of a king; but the form *aja* is unanimously
>>> confirmed in multiple witnesses and also in a different location in the
>>> *Vimalaprabh?*. So the question is: Is there any way to derive *aja*
>>> from the root *ji*, ?to conquer,? rather than from the root *jan*, ?to
>>> be born,? in accordance with the rules of Sanskrit grammar, whether the
>>> *A???dhy?y?* of P??ini, the *C?ndra-vy?kara?a*, the *K?tantra*, the
>>> *S?rasvata-vy?kara?a*, or any other Sanskrit grammar?
>>>
>>>
>>> Details: The full listing can be found in ?The Lost K?lacakra M?la
>>> Tantra on the Kings of ?ambhala,? where *aja?* occurs in the verse that
>>> I have arbitrarily numbered 17 for convenience of reference:
>>> https://www.academia.edu/6423778/The_Lost_Kalacakra_Mula_Tan
>>> tra_on_the_Kings_of_Sambhala.
>>>
>>>
>>> Best regards,
>>>
>>>
>>> David Reigle
>>>
>>> Colorado, U.S.A.
>>>
>>
>>
>> _______________________________________________
>> 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)
>>
>
>
>
> --
> J. Silk
> Leiden University
> Leiden University Institute for Area Studies, LIAS
> Matthias de Vrieshof 3, Room 0.05b
> 2311 BZ Leiden
> The Netherlands
>
> copies of my publications may be found at
> http://www.buddhismandsocialjustice.com/silk_publications.html
>


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From dnreigle at gmail.com  Thu Aug 25 22:22:43 2016
From: dnreigle at gmail.com (David and Nancy Reigle)
Date: Thu, 25 Aug 16 16:22:43 -0600
Subject: [INDOLOGY] aja as ajaya?
In-Reply-To: <CALNcvFuXgJXYZTZcKmU_ESLEeC=XSDdGbxTNQ7Wpcz8wLRnBMQ@mail.gmail.com>
Message-ID: <CAPAZekYyrej-faLq+4rhbU522GQ9-kjDiwkedVJq4NigSu0tmg@mail.gmail.com>

Dear Artur,

The term *?rya* as a possibility for *aja* was also suggested off list by
Elena Bashir. What makes the Tibetan translations so useful for textual
criticism is that they are very literal, meaning that they follow the
Sanskrit text very closely, and they use standardized translation
equivalents for most technical terms. Thus, the word *?rya* is virtually
always translated into Tibetan as *'phags pa*. So even if *aja* is taken as
a MIA form of *?rya*, like *ajja* or *ayya*, as long as its meaning was
known to the Tibetan translator, he would have translated it as *'phags pa*.
Further, if this was an honorific added to the name, we would lose one of
the twenty-five kings, besides being the only name to have an honorific.


While the verses giving the listing of the kings of ?ambhala are given in
my paper at the academia.edu link in my first post, I realized that it
would also be helpful to have access to the *Vimalaprabh?* commentary on
*K?lacakra-tantra* 1.27 where *aja* is found in prose three times. A
printed edition of the first two chapters of the *Vimalaprabh?* was
published in 1986, not long after my paper. There one can see the name *aja*
in the prose commentary on 1.27, p. 78, lines 15, 16, and 24. The verses
giving the list of kings are found in this edition on pp. 24-26. A scan of
this book has been posted by me on the web at:
http://www.downloads.prajnaquest.fr/BookofDzyan/Sanskrit%20Buddhist%20Texts/vimalaprabha_tika_vol_1_1986.pdf.



Best regards,


David Reigle

Colorado, U.S.A.


On Thu, Aug 25, 2016 at 1:39 AM, Artur Karp <karp at uw.edu.pl> wrote:

> Dear Nancy and David,
>
> I do not know Tibetan, but - but, couldn't that mysterious -aja be a
> continuation of OIA ?rya?, added to names/titles in its MIA/NIA forms?
>
> Look, please at my paper:
>
> https://www.academia.edu/8718097/A_Short_Note_on_the_
> Hindi_Honorificum_-ji_in_Rocznik_Orientalistyczny_T._
> LX_Z._2_2007_pp._279-282_
>
> Artur Karp
> Poland
>


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From mmdesh at umich.edu  Fri Aug 26 03:07:10 2016
From: mmdesh at umich.edu (Madhav Deshpande)
Date: Thu, 25 Aug 16 20:07:10 -0700
Subject: [INDOLOGY] Fwd:  aja as ajaya?
In-Reply-To: <CAB3-dzd1-tNdXFxTLWxtEoAnzJbM5om1+2itiV_CYnkYKPb8RQ@mail.gmail.com>
Message-ID: <CAB3-dze2ztvSO0MHHNWA1YtrwZNOxFEN5U_0hOdXJcN8u2z2MA@mail.gmail.com>

Forgot to send it to Indology list.

---------- Forwarded message ----------
From: Madhav Deshpande <mmdesh at umich.edu>
Date: Thu, Aug 25, 2016 at 1:52 PM
Subject: Re: [INDOLOGY] aja as ajaya?
To: David and Nancy Reigle <dnreigle at gmail.com>


Hello David,

     I don't know any Tibetan, but the Sanskrit lines "samudravijayo 'ja? |
kalk? dv?da?ama? s?ryo" that you have quoted make me think that the first
part of your quotation is metrically deficient.  It has only seven
syllables, in stead of the required eight syllables for a quarter of an
Anu??ubh verse.  To make this line metrically regular with eight syllables,
the probable correction would read: samudravijayo 'jaya?", giving you the
reading "ajaya".  This original was probably corrupted to "samudravijayo '
ja?".  Just a suggestion.

Madhav Deshpande

On Thu, Aug 25, 2016 at 1:31 PM, David and Nancy Reigle <dnreigle at gmail.com>
wrote:

> Dear Jonathan,
>
> Thank you for the good suggestion that perhaps *chu skyes*, ?water-born,?
> is based on **abja*. I would regard this as certain, that the Tibetan
> translator was thinking of *abja*. Whether *abja* rather than *aja* was
> found in Bhadrabodhi?s Sanskrit manuscript, however, is another question.
> In this pioneering translation, the Tibetan translator Gyi jo first made a
> draft translation, and then this was divided among his students, the junior
> translators, to complete (see Cyrus Stearns, *The Buddha from D?lpo*,
> 2010 ed., p. 327 note 98). Since this possibly tentative translation, *chu
> skyes*, is the only evidence we have for *abja*, against much other
> evidence, I must doubt whether *abja* was actually in the Sanskrit
> manuscript. It seems more likely that the Tibetan translator simply
> confused the two words, and mistook the meaning of *abja* for the meaning
> of *aja*.
>
>
> Regarding *nyi ma'i*, ?of the sun,? what caused me to call this
> ?incomprehensible? is the fact that this genitive occurs at the end of the
> Tibetan p?da, and with nothing for it to go with: rgya mtsho rnam rgyal nyi
> ma'i | snyigs can nyi ma bcu gnyis pa'o |, corresponding to: samudravijayo
> 'ja? | kalk? dv?da?ama? s?ryo |. The Tibetan p?da is short one syllable,
> which is obviously needed after *nyi ma'i*, but was apparently omitted by
> scribal error. So the Tibetan translator did take this name as something
> pertaining to the sun, whether he read it as *jaya* or as *aja*. As for
> what the word missing in this Tibetan translation might be, ?[something] of
> the sun?: V. S. Apte?s Sanskrit dictionary gives as meaning #9 ?A vehicle
> of the sun,? and Monier-Williams gives ?beam of the sun (P?shan),? but
> neither with a source reference.
>
>
> (Thank you for your kind words.)
>
>
> Best regards,
>
>
> David Reigle
>
> Colorado, U.S.A.
>
>
> On Thu, Aug 25, 2016 at 12:59 AM, Jonathan Silk <kauzeya at gmail.com> wrote:
>
>> Just a random idea:
>> perhaps chu skyes is based on *abja.
>> Also, at least in some lists (but I admit this is a very problematic
>> "possibility") jaya is a name for the sun...
>> Thanks for your interesting questions!
>>
>> (May I just add here that since my student days I've appreciated the
>> materials you've made available from a place I had never before heard of,
>> Talent Oregon? Until it got water damaged by a warehouse that was anything
>> but 'state of the art' [despite their claim...] I had a lovely reprint, in
>> library binding, of an old publication on the Madhy?ntavibh?ga and several
>> other things from you, for which I take the opportunity to publicly thank
>> you :)
>>
>> Jonathan
>>
>> On Wed, Aug 24, 2016 at 4:33 AM, David and Nancy Reigle <
>> dnreigle at gmail.com> wrote:
>>
>>> Getting the names of the kings of ?ambhala correct is very important for
>>> the Jonang order of Tibetan Buddhism, which has specialized in the
>>> K?lacakra/?ambhala teachings. So the Jonangpa lama Khentrul Rinpoche asked
>>> me if I could check with other Sanskritists to confirm that the name
>>> *aja* cannot mean ?inconquerable? or ?unconquered? in accordance with
>>> the rules of Sanskrit grammar. Since the many learned Sanskritists on this
>>> list have not responded with a way to derive this meaning in the three days
>>> since the question was posted, I take this as confirmed. This is a
>>> difficult problem, because a thousand years ago two different Indian
>>> Sanskrit pandits, working with two different Tibetan translators,
>>> apparently did take *aja* in this meaning. Unlike with the name
>>> *harivikrama*, we cannot trace how the error with *aja* arose (if it is
>>> an error).
>>>
>>>
>>> The case of *harivikrama* is comparatively simple. This name occurs
>>> with another name in this anu??ubh p?da: ?r?palo harivikrama?. Sanskrit
>>> verses had to be translated into Tibetan verses with a fixed number of
>>> syllables, seven for a p?da in the ?loka or anu??ubh meter. So the eight
>>> syllables of this anu??ubh p?da were translated into these seven Tibetan
>>> syllables: dpal skyong seng ge rnam par gnon. Because the number of Tibetan
>>> syllables was limited by the meter, the syllables giving necessary
>>> grammatical information were omitted, leaving no way to know where the
>>> names divide. At some point, annotations were added, dividing this p?da
>>> into three names rather than two. So the Tibetan tradition got two kings,
>>> *hari* and *vikrama*, for one, *harivikrama*. All eight Sanskrit
>>> manuscripts that I used 31 years ago have *harivikrama?* (not *harir
>>> vikrama?*), as do the two that have become available to me since then.
>>> These ten include six old palm-leaf manuscripts, two of which had been used
>>> in Tibet, as seen by the Tibetan handwriting on their opening leaves.
>>>
>>>
>>> The case of *aja* is more complex. Even though the p?da of the ?loka
>>> that *aja?* occurs in lacks a syllable, samudravijayo 'ja?, all ten
>>> Sanskrit manuscripts have *aja?*, not *ajaya?*. This name occurs again
>>> in prose in the *Vimalaprabh?* commentary on 1.27, three times, so the
>>> form *aja* is there confirmed. Yet the canonical Tibetan translation by
>>> the Indian pandit Soman?tha and the Tibetan translator 'Bro Shes rab
>>> grags, revised by Shong ston, has *rgyal dka'*. Similarly, the Tibetan
>>> translation by the Indian pandit Samanta?r? and the Tibetan translator Rwa
>>> Chos rab has *ma pham pa*, as reported by Bu ston in his annotated
>>> edition of the *Vimalaprabh?*. Both mean ?unconquerable? or
>>> ?unconquered.? Here we do not have an error that is traceable to the
>>> transmission process, as we do with *harivikrama*, but rather a
>>> discrepancy in the translation itself.
>>>
>>>
>>> In the last few years two other old Tibetan translations of the
>>> *Vimalaprabh?* that had recently been recovered were published, and
>>> part of a third. The translation by Tsa mi Sangs rgyas grags, said to be
>>> the only Tibetan ever to become abbot of N?land? university in India, has
>>> transliterated the name into Tibetan characters (*a dza*) rather than
>>> translated it. The first ever Tibetan translation, by the Indian pandit
>>> Bhadrabodhi and the Tibetan translator Gyi jo Zla ba'i 'od zer and his
>>> students, has the incomprehensible *nyi ma'i*, ?of the sun,? at the end
>>> of the p?da in the list of kings (probably a scribal error in the one
>>> manuscript we have), and *chu skyes*, ?water-born,? in the three
>>> occurrences in the commentary on 1.27. A third translation, of which we
>>> have only the first chapter (so we do not know who made it), has *rgyal
>>> ba*, ?conqueror,? in the list of kings (probably a scribal error for *rgyal
>>> dka'* in the one manuscript we have), and *rgyal dka'*,
>>> ?unconquerable,? in the three occurrences at 1.27.
>>>
>>>
>>> The question now is whether the name *aja* could stand for *ajaya* in
>>> some Prakrit or even vernacular language, probably from northeastern India.
>>> If we reject Gyi jo?s *chu skyes*, ?water-born,? as an erroneous
>>> translation, a simple mistake, we are left with figuring out how three
>>> translators took *aja* as ?unconquerable? or ?unconquered.? Is this,
>>> too, just an erroneous translation? Significantly, Tsa mi did not translate
>>> the name but only transliterated it. This indicates that he did not take it
>>> as ?unconquerable? or ?unconquered,? but neither did he take it as
>>> ?unborn,? as we might have expected. My apologies for the long post, but
>>> this is important to me and to Khentrul Rinpoche, and I wanted to provide
>>> enough background information to possibly lead to a solution to this
>>> problem.
>>>
>>>
>>> Best regards,
>>>
>>>
>>> David Reigle
>>>
>>> Colorado, U.S.A.
>>>
>>>
>>>
>>> On Sat, Aug 20, 2016 at 9:51 PM, David and Nancy Reigle <
>>> dnreigle at gmail.com> wrote:
>>>
>>>> A question to all,
>>>>
>>>>
>>>> The name *aja* occurs in a listing of the kings of ?ambhala quoted in
>>>> the *Vimalaprabh?* commentary on the *K?lacakra-tantra*. As the name
>>>> of a bodhisattva king I have not taken *aja* in its meaning ?goat,?
>>>> but rather in its meaning ?unborn.? However, two different pairs of early
>>>> translators have translated it into Tibetan as ?unconquerable? or
>>>> ?unconquered? (*rgyal dka?*, *ma pham pa*), as if the word was *ajaya*
>>>> (or *ajita*) rather than *aja*. This, of course, is a more appropriate
>>>> meaning for the name of a king; but the form *aja* is unanimously
>>>> confirmed in multiple witnesses and also in a different location in the
>>>> *Vimalaprabh?*. So the question is: Is there any way to derive *aja*
>>>> from the root *ji*, ?to conquer,? rather than from the root *jan*, ?to
>>>> be born,? in accordance with the rules of Sanskrit grammar, whether the
>>>> *A???dhy?y?* of P??ini, the *C?ndra-vy?kara?a*, the *K?tantra*, the
>>>> *S?rasvata-vy?kara?a*, or any other Sanskrit grammar?
>>>>
>>>>
>>>> Details: The full listing can be found in ?The Lost K?lacakra M?la
>>>> Tantra on the Kings of ?ambhala,? where *aja?* occurs in the verse
>>>> that I have arbitrarily numbered 17 for convenience of reference:
>>>> https://www.academia.edu/6423778/The_Lost_Kalacakra_Mula_Tan
>>>> tra_on_the_Kings_of_Sambhala.
>>>>
>>>>
>>>> Best regards,
>>>>
>>>>
>>>> David Reigle
>>>>
>>>> Colorado, U.S.A.
>>>>
>>>
>>>
>>> _______________________________________________
>>> 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)
>>>
>>
>>
>>
>> --
>> J. Silk
>> Leiden University
>> Leiden University Institute for Area Studies, LIAS
>> Matthias de Vrieshof 3, Room 0.05b
>> 2311 BZ Leiden
>> The Netherlands
>>
>> copies of my publications may be found at
>> http://www.buddhismandsocialjustice.com/silk_publications.html
>>
>
>
> _______________________________________________
> 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)
>


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From dnreigle at gmail.com  Sat Aug 27 00:25:52 2016
From: dnreigle at gmail.com (David and Nancy Reigle)
Date: Fri, 26 Aug 16 18:25:52 -0600
Subject: [INDOLOGY] Fwd: aja as ajaya?
In-Reply-To: <CAB3-dze2ztvSO0MHHNWA1YtrwZNOxFEN5U_0hOdXJcN8u2z2MA@mail.gmail.com>
Message-ID: <CAPAZekazrLCoXR7=OoKsnf6Hsd691r0x426hXL6zNv29wo9b3w@mail.gmail.com>

Dear Madhav and all,


The lack of a syllable in this p?da certainly makes *ajaya* for *aja* a
simple and obvious fix for the problem. I recall an early Vedic scholar (I
have forgotten who) writing that the very fact that an emendation is
obvious is good reason not to make the emendation, because it would have
also been obvious to the whole line of Sanskrit pandits who transmitted the
text, yet who did not make the emendation. We seem to have the same
situation here. I originally did not make the obvious emendation because
all eight Sanskrit manuscripts unanimously agreed in having *aja* here.
Then came confirmation of this by the occurrence of *aja* in the prose
commentary on 1.27, three times. Then two more old palm-leaf Sanskrit
manuscripts became available to me, also having *aja*. Most recently, Tsa
mi?s early Tibetan translation became available, having the transliterated
*aja*. Not a single source has *ajaya*. So I am obliged to conclude that
*aja* is the actual form of the name.


Unlike the Vedic texts with their long history, the K?lacakra texts only
appeared in India about a thousand years ago. There was no time for a
corruption to occur in the transmission of the text and then become
established in the tradition. The early translators all lived within the
first few generations after the K?lacakra texts appeared in India. Two of
the palm-leaf Sanskrit manuscripts we have are old enough to have been
brought to Tibet, presumably by the early translators. The question, then,
is whether the *ajaya* meaning for *aja* is a mistake, like the *abja*
meaning most likely is, or whether the name *aja* was actually understood
in the meaning of *ajaya*.


We know that *aja* cannot be derived from the root *ji* in accordance with
the rules of Sanskrit grammar. No evidence has so far surfaced that *aja*
ever had the *ajaya* meaning in a Prakrit or vernacular, presumably of
northeast India. The evidence of the early translators is inconsistent,
some taking *aja* in the meaning of *ajaya*, and some not. Soman?tha,
working with the Tibetan translator 'Bro, apparently did (we have only the
later revision of his translation by Shong ston), while Tsa mi did not. Yet
both are reported to have been co-disciples of the same K?lacakra teacher,
and they lived only a few generations after the texts appeared in India. So
who do we trust? It seems to me that we need more evidence to decide this
question.


Best regards,


David Reigle

Colorado, U.S.A.


On Thu, Aug 25, 2016 at 9:07 PM, Madhav Deshpande <mmdesh at umich.edu> wrote:

> Forgot to send it to Indology list.
>
> ---------- Forwarded message ----------
> From: Madhav Deshpande <mmdesh at umich.edu>
> Date: Thu, Aug 25, 2016 at 1:52 PM
> Subject: Re: [INDOLOGY] aja as ajaya?
> To: David and Nancy Reigle <dnreigle at gmail.com>
>
>
> Hello David,
>
>      I don't know any Tibetan, but the Sanskrit lines "samudravijayo 'ja?
> | kalk? dv?da?ama? s?ryo" that you have quoted make me think that the
> first part of your quotation is metrically deficient.  It has only seven
> syllables, in stead of the required eight syllables for a quarter of an
> Anu??ubh verse.  To make this line metrically regular with eight syllables,
> the probable correction would read: samudravijayo 'jaya?", giving you the
> reading "ajaya".  This original was probably corrupted to "samudravijayo '
> ja?".  Just a suggestion.
>
> Madhav Deshpande
>
> On Thu, Aug 25, 2016 at 1:31 PM, David and Nancy Reigle <
> dnreigle at gmail.com> wrote:
>
>> Dear Jonathan,
>>
>> Thank you for the good suggestion that perhaps *chu skyes*,
>> ?water-born,? is based on **abja*. I would regard this as certain, that
>> the Tibetan translator was thinking of *abja*. Whether *abja* rather
>> than *aja* was found in Bhadrabodhi?s Sanskrit manuscript, however, is
>> another question. In this pioneering translation, the Tibetan translator
>> Gyi jo first made a draft translation, and then this was divided among his
>> students, the junior translators, to complete (see Cyrus Stearns, *The
>> Buddha from D?lpo*, 2010 ed., p. 327 note 98). Since this possibly
>> tentative translation, *chu skyes*, is the only evidence we have for
>> *abja*, against much other evidence, I must doubt whether *abja* was
>> actually in the Sanskrit manuscript. It seems more likely that the Tibetan
>> translator simply confused the two words, and mistook the meaning of
>> *abja* for the meaning of *aja*.
>>
>>
>> Regarding *nyi ma'i*, ?of the sun,? what caused me to call this
>> ?incomprehensible? is the fact that this genitive occurs at the end of the
>> Tibetan p?da, and with nothing for it to go with: rgya mtsho rnam rgyal nyi
>> ma'i | snyigs can nyi ma bcu gnyis pa'o |, corresponding to: samudravijayo
>> 'ja? | kalk? dv?da?ama? s?ryo |. The Tibetan p?da is short one syllable,
>> which is obviously needed after *nyi ma'i*, but was apparently omitted
>> by scribal error. So the Tibetan translator did take this name as something
>> pertaining to the sun, whether he read it as *jaya* or as *aja*. As for
>> what the word missing in this Tibetan translation might be, ?[something] of
>> the sun?: V. S. Apte?s Sanskrit dictionary gives as meaning #9 ?A vehicle
>> of the sun,? and Monier-Williams gives ?beam of the sun (P?shan),? but
>> neither with a source reference.
>>
>>
>> (Thank you for your kind words.)
>>
>>
>> Best regards,
>>
>>
>> David Reigle
>>
>> Colorado, U.S.A.
>>
>>
>> On Thu, Aug 25, 2016 at 12:59 AM, Jonathan Silk <kauzeya at gmail.com>
>> wrote:
>>
>>> Just a random idea:
>>> perhaps chu skyes is based on *abja.
>>> Also, at least in some lists (but I admit this is a very problematic
>>> "possibility") jaya is a name for the sun...
>>> Thanks for your interesting questions!
>>>
>>> (May I just add here that since my student days I've appreciated the
>>> materials you've made available from a place I had never before heard of,
>>> Talent Oregon? Until it got water damaged by a warehouse that was anything
>>> but 'state of the art' [despite their claim...] I had a lovely reprint, in
>>> library binding, of an old publication on the Madhy?ntavibh?ga and several
>>> other things from you, for which I take the opportunity to publicly thank
>>> you :)
>>>
>>> Jonathan
>>>
>>> On Wed, Aug 24, 2016 at 4:33 AM, David and Nancy Reigle <
>>> dnreigle at gmail.com> wrote:
>>>
>>>> Getting the names of the kings of ?ambhala correct is very important
>>>> for the Jonang order of Tibetan Buddhism, which has specialized in the
>>>> K?lacakra/?ambhala teachings. So the Jonangpa lama Khentrul Rinpoche asked
>>>> me if I could check with other Sanskritists to confirm that the name
>>>> *aja* cannot mean ?inconquerable? or ?unconquered? in accordance with
>>>> the rules of Sanskrit grammar. Since the many learned Sanskritists on this
>>>> list have not responded with a way to derive this meaning in the three days
>>>> since the question was posted, I take this as confirmed. This is a
>>>> difficult problem, because a thousand years ago two different Indian
>>>> Sanskrit pandits, working with two different Tibetan translators,
>>>> apparently did take *aja* in this meaning. Unlike with the name
>>>> *harivikrama*, we cannot trace how the error with *aja* arose (if it
>>>> is an error).
>>>>
>>>>
>>>> The case of *harivikrama* is comparatively simple. This name occurs
>>>> with another name in this anu??ubh p?da: ?r?palo harivikrama?. Sanskrit
>>>> verses had to be translated into Tibetan verses with a fixed number of
>>>> syllables, seven for a p?da in the ?loka or anu??ubh meter. So the eight
>>>> syllables of this anu??ubh p?da were translated into these seven Tibetan
>>>> syllables: dpal skyong seng ge rnam par gnon. Because the number of Tibetan
>>>> syllables was limited by the meter, the syllables giving necessary
>>>> grammatical information were omitted, leaving no way to know where the
>>>> names divide. At some point, annotations were added, dividing this p?da
>>>> into three names rather than two. So the Tibetan tradition got two kings,
>>>> *hari* and *vikrama*, for one, *harivikrama*. All eight Sanskrit
>>>> manuscripts that I used 31 years ago have *harivikrama?* (not *harir
>>>> vikrama?*), as do the two that have become available to me since then.
>>>> These ten include six old palm-leaf manuscripts, two of which had been used
>>>> in Tibet, as seen by the Tibetan handwriting on their opening leaves.
>>>>
>>>>
>>>> The case of *aja* is more complex. Even though the p?da of the ?loka
>>>> that *aja?* occurs in lacks a syllable, samudravijayo 'ja?, all ten
>>>> Sanskrit manuscripts have *aja?*, not *ajaya?*. This name occurs again
>>>> in prose in the *Vimalaprabh?* commentary on 1.27, three times, so the
>>>> form *aja* is there confirmed. Yet the canonical Tibetan translation
>>>> by the Indian pandit Soman?tha and the Tibetan translator 'Bro Shes
>>>> rab grags, revised by Shong ston, has *rgyal dka'*. Similarly, the
>>>> Tibetan translation by the Indian pandit Samanta?r? and the Tibetan
>>>> translator Rwa Chos rab has *ma pham pa*, as reported by Bu ston in
>>>> his annotated edition of the *Vimalaprabh?*. Both mean ?unconquerable?
>>>> or ?unconquered.? Here we do not have an error that is traceable to the
>>>> transmission process, as we do with *harivikrama*, but rather a
>>>> discrepancy in the translation itself.
>>>>
>>>>
>>>> In the last few years two other old Tibetan translations of the
>>>> *Vimalaprabh?* that had recently been recovered were published, and
>>>> part of a third. The translation by Tsa mi Sangs rgyas grags, said to be
>>>> the only Tibetan ever to become abbot of N?land? university in India, has
>>>> transliterated the name into Tibetan characters (*a dza*) rather than
>>>> translated it. The first ever Tibetan translation, by the Indian pandit
>>>> Bhadrabodhi and the Tibetan translator Gyi jo Zla ba'i 'od zer and his
>>>> students, has the incomprehensible *nyi ma'i*, ?of the sun,? at the
>>>> end of the p?da in the list of kings (probably a scribal error in the one
>>>> manuscript we have), and *chu skyes*, ?water-born,? in the three
>>>> occurrences in the commentary on 1.27. A third translation, of which we
>>>> have only the first chapter (so we do not know who made it), has *rgyal
>>>> ba*, ?conqueror,? in the list of kings (probably a scribal error for *rgyal
>>>> dka'* in the one manuscript we have), and *rgyal dka'*,
>>>> ?unconquerable,? in the three occurrences at 1.27.
>>>>
>>>>
>>>> The question now is whether the name *aja* could stand for *ajaya* in
>>>> some Prakrit or even vernacular language, probably from northeastern India.
>>>> If we reject Gyi jo?s *chu skyes*, ?water-born,? as an erroneous
>>>> translation, a simple mistake, we are left with figuring out how three
>>>> translators took *aja* as ?unconquerable? or ?unconquered.? Is this,
>>>> too, just an erroneous translation? Significantly, Tsa mi did not translate
>>>> the name but only transliterated it. This indicates that he did not take it
>>>> as ?unconquerable? or ?unconquered,? but neither did he take it as
>>>> ?unborn,? as we might have expected. My apologies for the long post, but
>>>> this is important to me and to Khentrul Rinpoche, and I wanted to provide
>>>> enough background information to possibly lead to a solution to this
>>>> problem.
>>>>
>>>>
>>>> Best regards,
>>>>
>>>>
>>>> David Reigle
>>>>
>>>> Colorado, U.S.A.
>>>>
>>>>
>>>>
>>>> On Sat, Aug 20, 2016 at 9:51 PM, David and Nancy Reigle <
>>>> dnreigle at gmail.com> wrote:
>>>>
>>>>> A question to all,
>>>>>
>>>>>
>>>>> The name *aja* occurs in a listing of the kings of ?ambhala quoted in
>>>>> the *Vimalaprabh?* commentary on the *K?lacakra-tantra*. As the name
>>>>> of a bodhisattva king I have not taken *aja* in its meaning ?goat,?
>>>>> but rather in its meaning ?unborn.? However, two different pairs of early
>>>>> translators have translated it into Tibetan as ?unconquerable? or
>>>>> ?unconquered? (*rgyal dka?*, *ma pham pa*), as if the word was *ajaya*
>>>>> (or *ajita*) rather than *aja*. This, of course, is a more
>>>>> appropriate meaning for the name of a king; but the form *aja* is
>>>>> unanimously confirmed in multiple witnesses and also in a different
>>>>> location in the *Vimalaprabh?*. So the question is: Is there any way
>>>>> to derive *aja* from the root *ji*, ?to conquer,? rather than from
>>>>> the root *jan*, ?to be born,? in accordance with the rules of
>>>>> Sanskrit grammar, whether the *A???dhy?y?* of P??ini, the
>>>>> *C?ndra-vy?kara?a*, the *K?tantra*, the *S?rasvata-vy?kara?a*, or any
>>>>> other Sanskrit grammar?
>>>>>
>>>>>
>>>>> Details: The full listing can be found in ?The Lost K?lacakra M?la
>>>>> Tantra on the Kings of ?ambhala,? where *aja?* occurs in the verse
>>>>> that I have arbitrarily numbered 17 for convenience of reference:
>>>>> https://www.academia.edu/6423778/The_Lost_Kalacakra_Mula_Tan
>>>>> tra_on_the_Kings_of_Sambhala.
>>>>>
>>>>>
>>>>> Best regards,
>>>>>
>>>>>
>>>>> David Reigle
>>>>>
>>>>> Colorado, U.S.A.
>>>>>
>>>>
>>>>
>>>> _______________________________________________
>>>> 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)
>>>>
>>>
>>>
>>>
>>> --
>>> J. Silk
>>> Leiden University
>>> Leiden University Institute for Area Studies, LIAS
>>> Matthias de Vrieshof 3, Room 0.05b
>>> 2311 BZ Leiden
>>> The Netherlands
>>>
>>> copies of my publications may be found at
>>> http://www.buddhismandsocialjustice.com/silk_publications.html
>>>
>>
>>
>> _______________________________________________
>> 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)
>


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From wujastyk at gmail.com  Sat Aug 27 01:40:28 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Fri, 26 Aug 16 19:40:28 -0600
Subject: [INDOLOGY] Fwd: Uncaught bounce notification
In-Reply-To: <mailman.290.1472228827.13773.indology_list.indology.info@list.indology.info>
Message-ID: <CAKdt-Cdej0gd9iWBu+hYARDg0wzg-48hynmjvo3uy2sZ_HvNTA@mail.gmail.com>

---------- Forwarded message ----------
From: <mailman-bounces at list.indology.info>
Date: 26 August 2016 at 10:27
Subject: Uncaught bounce notification
To: indology-owner at list.indology.info


The attached message was received as a bounce, but either the bounce
format was not recognized, or no member addresses could be extracted
from it.  This mailing list has been configured to send all
unrecognized bounce messages to the list administrator(s).

For more information see:
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---------- Forwarded message ----------
From: "Michaels, Axel" <michaels at asia-europe.uni-heidelberg.de>
To: INDOLOGY <indology-bounces at list.indology.info>, "
INDOLOGIE at LISTSERV.UNI-HEIDELBERG.DE" <INDOLOGIE at listserv.uni-heidelberg.de>
Cc:
Date: Fri, 26 Aug 2016 16:25:51 +0000
Subject: Documents on Nepal

Dear list members,



The team of the research unit ?Documents on the History of Religion and Law
of Pre-modern Nepal?

of the Heidelberg Academy of Sciences and Humanities is happy to announce
the launch of its website and database

that has been built up in cooperation with National Archives Nepal.



The database ?Documenta Nepalica? features two interrelated parts,

?catalogue? and ?editions.? The former aims at bringing together

information about published and unpublished historical documents from

Nepal, while the latter is the platform for digital (XML) editions of

documents selected from the catalogue by the members of the project.



You may access the website here:

http://www.haw.uni-heidelberg.de/forschung/forschungsstellen/nepal/index.
de.html



Selecting the tab ?Documenta Nepalica? will take you to the database

proper. As this is an open access project no log-in is required.



Come and explore!





For any queries, comments or suggestions for improvement please
contact us (*nepal at adw.uni-heidelberg.de)
<nepal at adw.uni-heidelberg.de)>*.



With best wishes,

Axel Michaels with Manik Bajracharya, Simon Cubelic, Rajan Khatiwoda,
Astrid Zotter, and Christof Zotter





p.s. Sorry for cross-posting


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From wujastyk at gmail.com  Sat Aug 27 04:18:03 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Fri, 26 Aug 16 22:18:03 -0600
Subject: =?utf-8?Q?Re:_[INDOLOGY]=09B=C3=BChnemann=E2=80=99s_work_on_R=C4=81marak=E1=B9=A3=C4=81stotra?=
In-Reply-To: <CAATk=rDfm=KSW2Lm7LdmoX57Zq-q832t7aybTcoZi3wNXFXvUw@mail.gmail.com>
Message-ID: <CAKdt-Cd6yEVVKoK9mkw8HoXMxD+br0wbaDHY3Ri54j_iOKPn4w@mail.gmail.com>

This book is on sale from the department of South Asian, Tibetan and
Buddhist Studies at the University of Vienna, and they would be delighted
to sell you a copy.  See stb.univie.ac.at
<http://stb.univie.ac.at/en/about-the-istb/publication-series-edited-at-the-istb/>

--
Professor Dominik Wujastyk* <http://ualberta.academia.edu/DominikWujastyk>
Singhmar Chair in Classical Indian Society and Polity
Department of History and Classics <http://historyandclassics.ualberta.ca/>
University of Alberta, Canada

<https://mail.google.com/mail/u/0/goog_1525257691>
?sas.ualberta.ca?


On 24 August 2016 at 21:32, Nityanand Misra <nmisra at gmail.com> wrote:

> Dear list members
>
>
> I am looking for a digital copy of
>
>
> Gudrun B?hnemann (1983). ?Budha-Kau?ika's R?marak??stotra. A Contribution
> to the Study of Sanskrit Devotional Poetry.? Publications of the De Nobili
> Research Library, Vol. X., pp. 127. Vienna: De Nobili Research Library. AS
> 280.
>
> Would appreciate any pointers.
>
> Thanks, Nity?nanda
>
> --
> Nity?nanda Mi?ra
>
>
> _______________________________________________
> 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)
>


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From emfisher at wisc.edu  Sat Aug 27 13:53:36 2016
From: emfisher at wisc.edu (ELAINE FISHER)
Date: Sat, 27 Aug 16 13:53:36 +0000
Subject: [INDOLOGY] seeking pdfs
In-Reply-To: <CAPuuQ6=AN=jRr8cLo3098J9sO0EAwh84yiBqxoaz1GMyabL1tQ@mail.gmail.com>
Message-ID: <SN1PR06MB1741E38EE0A0D1FBA5AB2746A5EF0@SN1PR06MB1741.namprd06.prod.outlook.com>

Dear Colleagues,


Does anyone happen to have on hand a pdf version the following books: John Carman's The Theology of Ramanuja, Gudrun Buhnemann's Puja: A Study in Smarta Ritual, or Naraharinatha, ed., Pasupatimatam? If so, I would be most grateful.


Many thanks,


Elaine Fisher

University of Wisconsin-Madison


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From LubinT at wlu.edu  Sat Aug 27 14:06:19 2016
From: LubinT at wlu.edu (Lubin, Tim)
Date: Sat, 27 Aug 16 14:06:19 +0000
Subject: [INDOLOGY] seeking pdfs
Message-ID: <D3E71634.2BA00%lubint@wlu.edu>

Pasupatimatam is available here:

https://dl.dropboxusercontent.com/u/43436599/Pasupatimatam-Naraharinath-sm.pdf

Timothy Lubin
Professor of Religion and Adjunct Professor of Law
Chair of the Department of Religion
Washington and Lee University
Lexington, Virginia 24450

http://home.wlu.edu/~lubint
http://wlu.academia.edu/TimothyLubin
http://papers.ssrn.com/sol3/cf_dev/AbsByAuth.cfm?per_id=930949
?


> Does anyone happen to have on hand a pdf version the following books: ... Naraharinatha, ed., Pa?upatimatam?


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From vbd203 at googlemail.com  Sat Aug 27 15:38:45 2016
From: vbd203 at googlemail.com (victor davella)
Date: Sat, 27 Aug 16 17:38:45 +0200
Subject: =?utf-8?Q?Jainendravy=C4=81kara=E1=B9=87a_with_the_commentary_of_Somadeva?=
Message-ID: <CAETY2G1Bx_5CkfdvXR5mu=mrr9ng4mDmWnuoR9AdKOqbGDzVpw@mail.gmail.com>

Dear All,

Does anyone happen to have a pdf of the Jainendravy?kara?a with Somadeva's
commentary, the ?abd?r?avacandrik?? The JV with Abhayanandin's Mah?v?tti is
available at the Jain eLibrary (here
<http://jainlibrary.org/book.php?file=010016>) but I have not been able to
find the former there or elsewhere.

Many Thanks,

Victor


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From karp at uw.edu.pl  Sun Aug 28 06:00:56 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Sun, 28 Aug 16 08:00:56 +0200
Subject: [INDOLOGY] Brahmi and Gupta script
In-Reply-To: <D3E0C449.2B726%lubint@wlu.edu>
Message-ID: <CALNcvFv7Cf47k8PGptrrjYYHg5nnDtKWj==w1pdx3ne=O+m-vQ@mail.gmail.com>

Dear Tim,

Thanks, and
Regards,

Artur

2016-08-22 22:17 GMT+02:00 Lubin, Tim <LubinT at wlu.edu>:

> Dear Artur,
>
> I can?t off the top of my head recall someone presenting conclusive
> evidence on this question, probably because it does not exist.  (Though I
> have a nagging feeling that I did once see something like that.)  Thapar
> says it is ?possible? that the Guptas could read the edicts [*The Past
> Before Us*, p. 341].  The first thing that comes to mind was the Girnar
> rock that bears the 14 Asokan rock inscriptions, Rudrad?man?s famous
> inscription of 150 CE, and an inscription of Skandagupta.  The latter two
> (in Sanskrit, rather than Prakrit) relate to the renovation of Sudar?ana
> lake, which is presented by Rudrad?man as a Maurya public work begun under
> Candragupta Maurya and improved by A?oka.  This seems an explicit effort
> here to claim the Mauryan mantle, which means that it must at least have
> been recognized that the rock?s old inscriptions were Mauryan --- though
> that does not mean that those later kings could *read* them.  There is no
> explicit reference in the later inscriptions to the content of the edicts.
>   The same can be said about the Allahabad Pillar Inscription (Asoka?s
> pillar edicts + ?the Queen?s edict" + the Samudragupta inscription).
>
> I do not have access at the moment to Harananda Sastri?s 1936 *The Asokan
> Rock at Girnar *(Gaekwad?s Arch. Series, 2) ? perhaps he had something to
> say about it.  Unless I am missing something, standard authorities like
> Salomon, Falk, et al. don?t seem to address this question directly.
>
> Anyone else know differently?
>
> Tim
>
> Timothy Lubin
> Professor of Religion and Adjunct Professor of Law
> Chair of the Department of Religion
> Washington and Lee University
> Lexington, Virginia 24450
>
> http://home.wlu.edu/~lubint
> http://wlu.academia.edu/TimothyLubin
> http://papers.ssrn.com/sol3/cf_dev/AbsByAuth.cfm?per_id=930949
> ?
>
>
> From: INDOLOGY <indology-bounces at list.indology.info> on behalf of Artur
> Karp <karp at uw.edu.pl>
> Date: Monday, August 22, 2016 at 12:56 PM
> To: indology <indology at list.indology.info>
> Subject: Re: [INDOLOGY] Brahmi and Gupta script
>
> It might be that the answer to my questions is obvious, so obvious that my
> query does not deserve any interest.
>
> But, even if it is so, I would be grateful for a few references to
> books/papers I should get acquainted with.
>
> Artur
>
> 2016-08-22 9:09 GMT+02:00 Artur Karp <karp at uw.edu.pl>:
>
>> Dear List,
>>
>> Is there any evidence for Gupta officials being able to read the Brahmi
>> (A?okan) script? Having knowledge about A?oka - directly from his Edicts?
>>
>> Best wishes,
>>
>> Artur Karp (ret.)
>>
>> Chair of South Asian Studies
>> University of Warsaw
>> Poland
>>
>
>


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From karp at uw.edu.pl  Sun Aug 28 06:09:08 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Sun, 28 Aug 16 08:09:08 +0200
Subject: [INDOLOGY] Fwd: aja as ajaya?
In-Reply-To: <CAPAZekazrLCoXR7=OoKsnf6Hsd691r0x426hXL6zNv29wo9b3w@mail.gmail.com>
Message-ID: <CALNcvFsW1XFOZPf8bfdQ425oqiJ5ECWp6+qpRhSVaPvjer=75Q@mail.gmail.com>

Dear Nancy and David,

Dzi?ki, cz?owiek wci?? si? uczy; there is no end to learning (, but there
are many beginnings),

Regards,

Artur

2016-08-27 2:25 GMT+02:00 David and Nancy Reigle <dnreigle at gmail.com>:

> Dear Madhav and all,
>
>
> The lack of a syllable in this p?da certainly makes *ajaya* for *aja* a
> simple and obvious fix for the problem. I recall an early Vedic scholar (I
> have forgotten who) writing that the very fact that an emendation is
> obvious is good reason not to make the emendation, because it would have
> also been obvious to the whole line of Sanskrit pandits who transmitted the
> text, yet who did not make the emendation. We seem to have the same
> situation here. I originally did not make the obvious emendation because
> all eight Sanskrit manuscripts unanimously agreed in having *aja* here.
> Then came confirmation of this by the occurrence of *aja* in the prose
> commentary on 1.27, three times. Then two more old palm-leaf Sanskrit
> manuscripts became available to me, also having *aja*. Most recently, Tsa
> mi?s early Tibetan translation became available, having the transliterated
> *aja*. Not a single source has *ajaya*. So I am obliged to conclude that
> *aja* is the actual form of the name.
>
>
> Unlike the Vedic texts with their long history, the K?lacakra texts only
> appeared in India about a thousand years ago. There was no time for a
> corruption to occur in the transmission of the text and then become
> established in the tradition. The early translators all lived within the
> first few generations after the K?lacakra texts appeared in India. Two of
> the palm-leaf Sanskrit manuscripts we have are old enough to have been
> brought to Tibet, presumably by the early translators. The question, then,
> is whether the *ajaya* meaning for *aja* is a mistake, like the *abja*
> meaning most likely is, or whether the name *aja* was actually understood
> in the meaning of *ajaya*.
>
>
> We know that *aja* cannot be derived from the root *ji* in accordance
> with the rules of Sanskrit grammar. No evidence has so far surfaced that
> *aja* ever had the *ajaya* meaning in a Prakrit or vernacular, presumably
> of northeast India. The evidence of the early translators is inconsistent,
> some taking *aja* in the meaning of *ajaya*, and some not. Soman?tha,
> working with the Tibetan translator 'Bro, apparently did (we have only
> the later revision of his translation by Shong ston), while Tsa mi did not.
> Yet both are reported to have been co-disciples of the same K?lacakra
> teacher, and they lived only a few generations after the texts appeared in
> India. So who do we trust? It seems to me that we need more evidence to
> decide this question.
>
>
> Best regards,
>
>
> David Reigle
>
> Colorado, U.S.A.
>
>
> On Thu, Aug 25, 2016 at 9:07 PM, Madhav Deshpande <mmdesh at umich.edu>
> wrote:
>
>> Forgot to send it to Indology list.
>>
>> ---------- Forwarded message ----------
>> From: Madhav Deshpande <mmdesh at umich.edu>
>> Date: Thu, Aug 25, 2016 at 1:52 PM
>> Subject: Re: [INDOLOGY] aja as ajaya?
>> To: David and Nancy Reigle <dnreigle at gmail.com>
>>
>>
>> Hello David,
>>
>>      I don't know any Tibetan, but the Sanskrit lines "samudravijayo 'ja?
>> | kalk? dv?da?ama? s?ryo" that you have quoted make me think that the
>> first part of your quotation is metrically deficient.  It has only seven
>> syllables, in stead of the required eight syllables for a quarter of an
>> Anu??ubh verse.  To make this line metrically regular with eight syllables,
>> the probable correction would read: samudravijayo 'jaya?", giving you the
>> reading "ajaya".  This original was probably corrupted to "samudravijayo
>> 'ja?".  Just a suggestion.
>>
>> Madhav Deshpande
>>
>> On Thu, Aug 25, 2016 at 1:31 PM, David and Nancy Reigle <
>> dnreigle at gmail.com> wrote:
>>
>>> Dear Jonathan,
>>>
>>> Thank you for the good suggestion that perhaps *chu skyes*,
>>> ?water-born,? is based on **abja*. I would regard this as certain, that
>>> the Tibetan translator was thinking of *abja*. Whether *abja* rather
>>> than *aja* was found in Bhadrabodhi?s Sanskrit manuscript, however, is
>>> another question. In this pioneering translation, the Tibetan translator
>>> Gyi jo first made a draft translation, and then this was divided among his
>>> students, the junior translators, to complete (see Cyrus Stearns, *The
>>> Buddha from D?lpo*, 2010 ed., p. 327 note 98). Since this possibly
>>> tentative translation, *chu skyes*, is the only evidence we have for
>>> *abja*, against much other evidence, I must doubt whether *abja* was
>>> actually in the Sanskrit manuscript. It seems more likely that the Tibetan
>>> translator simply confused the two words, and mistook the meaning of
>>> *abja* for the meaning of *aja*.
>>>
>>>
>>> Regarding *nyi ma'i*, ?of the sun,? what caused me to call this
>>> ?incomprehensible? is the fact that this genitive occurs at the end of the
>>> Tibetan p?da, and with nothing for it to go with: rgya mtsho rnam rgyal nyi
>>> ma'i | snyigs can nyi ma bcu gnyis pa'o |, corresponding to: samudravijayo
>>> 'ja? | kalk? dv?da?ama? s?ryo |. The Tibetan p?da is short one
>>> syllable, which is obviously needed after *nyi ma'i*, but was
>>> apparently omitted by scribal error. So the Tibetan translator did take
>>> this name as something pertaining to the sun, whether he read it as
>>> *jaya* or as *aja*. As for what the word missing in this Tibetan
>>> translation might be, ?[something] of the sun?: V. S. Apte?s Sanskrit
>>> dictionary gives as meaning #9 ?A vehicle of the sun,? and Monier-Williams
>>> gives ?beam of the sun (P?shan),? but neither with a source reference.
>>>
>>>
>>> (Thank you for your kind words.)
>>>
>>>
>>> Best regards,
>>>
>>>
>>> David Reigle
>>>
>>> Colorado, U.S.A.
>>>
>>>
>>> On Thu, Aug 25, 2016 at 12:59 AM, Jonathan Silk <kauzeya at gmail.com>
>>> wrote:
>>>
>>>> Just a random idea:
>>>> perhaps chu skyes is based on *abja.
>>>> Also, at least in some lists (but I admit this is a very problematic
>>>> "possibility") jaya is a name for the sun...
>>>> Thanks for your interesting questions!
>>>>
>>>> (May I just add here that since my student days I've appreciated the
>>>> materials you've made available from a place I had never before heard of,
>>>> Talent Oregon? Until it got water damaged by a warehouse that was anything
>>>> but 'state of the art' [despite their claim...] I had a lovely reprint, in
>>>> library binding, of an old publication on the Madhy?ntavibh?ga and several
>>>> other things from you, for which I take the opportunity to publicly thank
>>>> you :)
>>>>
>>>> Jonathan
>>>>
>>>> On Wed, Aug 24, 2016 at 4:33 AM, David and Nancy Reigle <
>>>> dnreigle at gmail.com> wrote:
>>>>
>>>>> Getting the names of the kings of ?ambhala correct is very important
>>>>> for the Jonang order of Tibetan Buddhism, which has specialized in the
>>>>> K?lacakra/?ambhala teachings. So the Jonangpa lama Khentrul Rinpoche asked
>>>>> me if I could check with other Sanskritists to confirm that the name
>>>>> *aja* cannot mean ?inconquerable? or ?unconquered? in accordance with
>>>>> the rules of Sanskrit grammar. Since the many learned Sanskritists on this
>>>>> list have not responded with a way to derive this meaning in the three days
>>>>> since the question was posted, I take this as confirmed. This is a
>>>>> difficult problem, because a thousand years ago two different Indian
>>>>> Sanskrit pandits, working with two different Tibetan translators,
>>>>> apparently did take *aja* in this meaning. Unlike with the name
>>>>> *harivikrama*, we cannot trace how the error with *aja* arose (if it
>>>>> is an error).
>>>>>
>>>>>
>>>>> The case of *harivikrama* is comparatively simple. This name occurs
>>>>> with another name in this anu??ubh p?da: ?r?palo harivikrama?. Sanskrit
>>>>> verses had to be translated into Tibetan verses with a fixed number of
>>>>> syllables, seven for a p?da in the ?loka or anu??ubh meter. So the eight
>>>>> syllables of this anu??ubh p?da were translated into these seven Tibetan
>>>>> syllables: dpal skyong seng ge rnam par gnon. Because the number of Tibetan
>>>>> syllables was limited by the meter, the syllables giving necessary
>>>>> grammatical information were omitted, leaving no way to know where the
>>>>> names divide. At some point, annotations were added, dividing this p?da
>>>>> into three names rather than two. So the Tibetan tradition got two kings,
>>>>> *hari* and *vikrama*, for one, *harivikrama*. All eight Sanskrit
>>>>> manuscripts that I used 31 years ago have *harivikrama?* (not *harir
>>>>> vikrama?*), as do the two that have become available to me since
>>>>> then. These ten include six old palm-leaf manuscripts, two of which had
>>>>> been used in Tibet, as seen by the Tibetan handwriting on their opening
>>>>> leaves.
>>>>>
>>>>>
>>>>> The case of *aja* is more complex. Even though the p?da of the ?loka
>>>>> that *aja?* occurs in lacks a syllable, samudravijayo 'ja?, all ten
>>>>> Sanskrit manuscripts have *aja?*, not *ajaya?*. This name occurs
>>>>> again in prose in the *Vimalaprabh?* commentary on 1.27, three times,
>>>>> so the form *aja* is there confirmed. Yet the canonical Tibetan
>>>>> translation by the Indian pandit Soman?tha and the Tibetan translator
>>>>> 'Bro Shes rab grags, revised by Shong ston, has *rgyal dka'*.
>>>>> Similarly, the Tibetan translation by the Indian pandit Samanta?r? and the
>>>>> Tibetan translator Rwa Chos rab has *ma pham pa*, as reported by Bu
>>>>> ston in his annotated edition of the *Vimalaprabh?*. Both mean
>>>>> ?unconquerable? or ?unconquered.? Here we do not have an error that is
>>>>> traceable to the transmission process, as we do with *harivikrama*,
>>>>> but rather a discrepancy in the translation itself.
>>>>>
>>>>>
>>>>> In the last few years two other old Tibetan translations of the
>>>>> *Vimalaprabh?* that had recently been recovered were published, and
>>>>> part of a third. The translation by Tsa mi Sangs rgyas grags, said to be
>>>>> the only Tibetan ever to become abbot of N?land? university in India, has
>>>>> transliterated the name into Tibetan characters (*a dza*) rather than
>>>>> translated it. The first ever Tibetan translation, by the Indian pandit
>>>>> Bhadrabodhi and the Tibetan translator Gyi jo Zla ba'i 'od zer and
>>>>> his students, has the incomprehensible *nyi ma'i*, ?of the sun,? at
>>>>> the end of the p?da in the list of kings (probably a scribal error in the
>>>>> one manuscript we have), and *chu skyes*, ?water-born,? in the three
>>>>> occurrences in the commentary on 1.27. A third translation, of which we
>>>>> have only the first chapter (so we do not know who made it), has *rgyal
>>>>> ba*, ?conqueror,? in the list of kings (probably a scribal error for *rgyal
>>>>> dka'* in the one manuscript we have), and *rgyal dka'*,
>>>>> ?unconquerable,? in the three occurrences at 1.27.
>>>>>
>>>>>
>>>>> The question now is whether the name *aja* could stand for *ajaya* in
>>>>> some Prakrit or even vernacular language, probably from northeastern India.
>>>>> If we reject Gyi jo?s *chu skyes*, ?water-born,? as an erroneous
>>>>> translation, a simple mistake, we are left with figuring out how three
>>>>> translators took *aja* as ?unconquerable? or ?unconquered.? Is this,
>>>>> too, just an erroneous translation? Significantly, Tsa mi did not translate
>>>>> the name but only transliterated it. This indicates that he did not take it
>>>>> as ?unconquerable? or ?unconquered,? but neither did he take it as
>>>>> ?unborn,? as we might have expected. My apologies for the long post, but
>>>>> this is important to me and to Khentrul Rinpoche, and I wanted to provide
>>>>> enough background information to possibly lead to a solution to this
>>>>> problem.
>>>>>
>>>>>
>>>>> Best regards,
>>>>>
>>>>>
>>>>> David Reigle
>>>>>
>>>>> Colorado, U.S.A.
>>>>>
>>>>>
>>>>>
>>>>> On Sat, Aug 20, 2016 at 9:51 PM, David and Nancy Reigle <
>>>>> dnreigle at gmail.com> wrote:
>>>>>
>>>>>> A question to all,
>>>>>>
>>>>>>
>>>>>> The name *aja* occurs in a listing of the kings of ?ambhala quoted
>>>>>> in the *Vimalaprabh?* commentary on the *K?lacakra-tantra*. As the
>>>>>> name of a bodhisattva king I have not taken *aja* in its meaning
>>>>>> ?goat,? but rather in its meaning ?unborn.? However, two different pairs of
>>>>>> early translators have translated it into Tibetan as ?unconquerable? or
>>>>>> ?unconquered? (*rgyal dka?*, *ma pham pa*), as if the word was
>>>>>> *ajaya* (or *ajita*) rather than *aja*. This, of course, is a more
>>>>>> appropriate meaning for the name of a king; but the form *aja* is
>>>>>> unanimously confirmed in multiple witnesses and also in a different
>>>>>> location in the *Vimalaprabh?*. So the question is: Is there any way
>>>>>> to derive *aja* from the root *ji*, ?to conquer,? rather than from
>>>>>> the root *jan*, ?to be born,? in accordance with the rules of
>>>>>> Sanskrit grammar, whether the *A???dhy?y?* of P??ini, the
>>>>>> *C?ndra-vy?kara?a*, the *K?tantra*, the *S?rasvata-vy?kara?a*, or
>>>>>> any other Sanskrit grammar?
>>>>>>
>>>>>>
>>>>>> Details: The full listing can be found in ?The Lost K?lacakra M?la
>>>>>> Tantra on the Kings of ?ambhala,? where *aja?* occurs in the verse
>>>>>> that I have arbitrarily numbered 17 for convenience of reference:
>>>>>> https://www.academia.edu/6423778/The_Lost_Kalacakra_Mula_Tan
>>>>>> tra_on_the_Kings_of_Sambhala.
>>>>>>
>>>>>>
>>>>>> Best regards,
>>>>>>
>>>>>>
>>>>>> David Reigle
>>>>>>
>>>>>> Colorado, U.S.A.
>>>>>>
>>>>>
>>>>>
>>>>> _______________________________________________
>>>>> 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)
>>>>>
>>>>
>>>>
>>>>
>>>> --
>>>> J. Silk
>>>> Leiden University
>>>> Leiden University Institute for Area Studies, LIAS
>>>> Matthias de Vrieshof 3, Room 0.05b
>>>> 2311 BZ Leiden
>>>> The Netherlands
>>>>
>>>> copies of my publications may be found at
>>>> http://www.buddhismandsocialjustice.com/silk_publications.html
>>>>
>>>
>>>
>>> _______________________________________________
>>> 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)
>


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From krishnaprasadah.g at gmail.com  Sun Aug 28 07:00:50 2016
From: krishnaprasadah.g at gmail.com (Krishnaprasad G)
Date: Sun, 28 Aug 16 12:30:50 +0530
Subject: [INDOLOGY] Need info on Kiranavali comm on Tattvamuktakalapa
In-Reply-To: <CAODNnZjkobiVUPYkcxizM9W_XxX-cBWoEOprNdJgkTu040fmTg@mail.gmail.com>
Message-ID: <CAODNnZhwH5MUox78AWQ5R6Mjfv_EyQurtfOpBoKjwbd0ZV9C4w@mail.gmail.com>

Finally I could locate the book photo copy
Unfortunately the photocopy I received is missing the cover pages preface
and index pages.
How many books have missed in these conditions.

Kiranawali commentary's author is the best to understand text in hair
subtle manner. One is experienced with his Nyayasiddhanta Muktavali etc

Thanks

On Wed, Jun 15, 2016 at 2:27 PM, Krishnaprasad G <
krishnaprasadah.g at gmail.com> wrote:

> Sirs
> Thank you very much for your help.
>
> Regards
> KP
> On Jun 14, 2016 11:19 PM, "Dominik Wujastyk" <wujastyk at gmail.com> wrote:
>
>> NCC volume 8, pp. 58--59, does not mention this commentary under
>> "Tattvamukt?kal?pa".
>>
>> --
>> Professor Dominik Wujastyk*
>> <http://ualberta.Academia.edu/DominikWujastyk>
>> Singhmar Chair in Classical Indian Society and Polity
>> Department of History and Classics
>> <http://historyandclassics.ualberta.ca/>
>> University of Alberta, Canada
>>
>> On 10 June 2016 at 22:50, Krishnaprasad G <krishnaprasadah.g at gmail.com>
>> wrote:
>>
>>> Dear all
>>> I am looking for Kiranavali commentary on Tattvamuktakalapa, commentator
>>> Krsnavallabhacharya. The author himself says the name of the book. But have
>>> no clue whether this is published or not.
>>> Any help is highly admired.
>>> Thanks
>>>
>>>
>>> _______________________________________________
>>> 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)
>>>
>>
>>


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From fransfe at tin.it  Sun Aug 28 18:19:12 2016
From: fransfe at tin.it (Jens-Uwe Hartmann)
Date: Sun, 28 Aug 16 21:19:12 +0300
Subject: [INDOLOGY] very informative article
Message-ID: <00007aca290d$d7ac7bba$ea46948d$@tin.it>

Hi! 

I was looking for  some info and  found that nice article, just read it here <http://shiwocecru.s2piddy.net/e4ltfh>

Warmly, Jens-Uwe Hartmann




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From fransfe at tin.it  Sun Aug 28 18:19:07 2016
From: fransfe at tin.it (Jens-Uwe Hartmann)
Date: Sun, 28 Aug 16 21:19:07 +0300
Subject: [INDOLOGY] last meeting
Message-ID: <0000633c51a4$f8bb9ab1$7b13502b$@tin.it>

Yo! 


I  just wanted  to  tell you that since our  last meeting there have appeared some questions, please  answer them here <http://ntugyshysha.montessoriacademyofchicago.org/e4mck>

Looking forward, Jens-Uwe Hartmann




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From fransfe at tin.it  Sun Aug 28 18:20:04 2016
From: fransfe at tin.it (Jens-Uwe Hartmann)
Date: Sun, 28 Aug 16 21:20:04 +0300
Subject: [INDOLOGY] nice to know
Message-ID: <0000691de74c$e6a5d102$c48f6374$@tin.it>

Greetings! 
It is  so nice to know that  somebody appreciates what I do,  you can  read more about my works here  <http://xentynkynke.susu-anak.com/e4alaae>
My Best, Jens-Uwe Hartmann




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From kauzeya at gmail.com  Sun Aug 28 20:02:23 2016
From: kauzeya at gmail.com (Jonathan Silk)
Date: Sun, 28 Aug 16 22:02:23 +0200
Subject: [INDOLOGY] looks like someone hacked Francesco Sferra's email...
Message-ID: <CAMGmO4JMnOiK3Ypdi=T9RkQoKmxA5PqE6S+btjZn9-KR3P4i8Q@mail.gmail.com>

dear Friends,

I'm afraid it looks like --as far as I can tell from the email--it is not
Jens-Uwe Hartmann (whose name is in the signature) but rather Francesco
Sferra's email which got hacked. I have written to him about it.

Best, Jonathan
-- 
J. Silk
Leiden University
Leiden University Institute for Area Studies, LIAS
Matthias de Vrieshof 3, Room 0.05b
2311 BZ Leiden
The Netherlands

copies of my publications may be found at
http://www.buddhismandsocialjustice.com/silk_publications.html


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From emfisher at wisc.edu  Mon Aug 29 01:00:53 2016
From: emfisher at wisc.edu (ELAINE FISHER)
Date: Mon, 29 Aug 16 01:00:53 +0000
Subject: [INDOLOGY] seeking pdfs
In-Reply-To: <D3E716A0.2BA04%lubint@wlu.edu>
Message-ID: <SN1PR06MB1741CC18F6A2182C756CA5DDA5E10@SN1PR06MB1741.namprd06.prod.outlook.com>

Many thanks to Tim Lubin, Madhav Deshpande, and Joel Bordeaux for their generous assistance. All pdfs have now been located.


Best,

Elaine


________________________________
From: Lubin, Tim <LubinT at wlu.edu>
Sent: Saturday, August 27, 2016 9:07 AM
To: ELAINE FISHER
Subject: Re: [INDOLOGY] seeking pdfs

p.s., I would be interested as well if you obtain copies of Carman and/or Buhnemann

Tim

https://dl.dropboxusercontent.com/u/43436599/Pasupatimatam-Naraharinath-sm.pdf


From: INDOLOGY <indology-bounces at list.indology.info<mailto:indology-bounces at list.indology.info>> on behalf of ELAINE FISHER <emfisher at wisc.edu<mailto:emfisher at wisc.edu>>
Date: Saturday, August 27, 2016 at 9:53 AM
To: "indology at list.indology.info<mailto:indology at list.indology.info>" <indology at list.indology.info<mailto:indology at list.indology.info>>
Subject: [INDOLOGY] seeking pdfs

Does anyone happen to have on hand a pdf version the following books: John Carman's The Theology of Ramanuja, Gudrun Buhnemann's Puja: A Study in Smarta Ritual, or Naraharinatha, ed., Pasupatimatam?


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From wujastyk at gmail.com  Mon Aug 29 02:09:29 2016
From: wujastyk at gmail.com (Dominik Wujastyk)
Date: Sun, 28 Aug 16 20:09:29 -0600
Subject: [INDOLOGY] Yavana Jataka Sanskrit PDF
In-Reply-To: <CAKdt-CdhSPSwDcPurk_XpQct118kLsupn0t4Mqk5_E-VCJAA-Q@mail.gmail.com>
Message-ID: <CAKdt-CfKtH+DdcE-Epx5_nVkPKBEvR96Ww+5O8ds7GCjKu=f_g@mail.gmail.com>

Many thanks to Tejas Aralere for compiling a brief bibliography of some
recent studies on the *Yavanaj?taka*.

??

*Yavana J?taka Bibliography*



   - Burnett, Charles, Jan P. Hogendijk, Kim Plofker, and Michio Yano, eds.
   2004. *Studies in the **History of the Exact Sciences in Honour of David
   Pingree*. Leiden: Brill.
   - Mak, Bill M. 2013. "The Date and Nature of Sphujidhvaja's Yavanaj?taka
   Reconsidered in the Light of Some Newly Discovered Materials." *History
   of Science in South Asia 1: 1-20. **http://dx.doi.org/10.18732/H2RP4T
   <http://dx.doi.org/10.18732/H2RP4T>*.
   - Mak, Bill M. 2014. ?The ?Oldest Indo-Greek Text in Sanskrit?
   Revisited: Additional Readings from the Newly Discovered Manuscript of the
   Yavanaj?taka.? *Journal of Indian and Buddhist Studies* 62.3: 1101-1105.
   - Mak, Bill M. 2013. "The Last Chapter of Sphujidhvaja's Yavanajataka
   Critically Edited with Notes." *SCIAMVS* 14: 59-148.
   - Plofker, Kim. 2009. *Mathematics in India*. Princeton: Princeton
   University Press.

to which I add, passim,

   - Harry Falk, "The Yuga of Sphujiddhvaja and the Era of the Kusanas
   <https://www.academia.edu/2097759/The_yuga_of_Sphujiddhvaja_and_the_Era_of_the_Kusanas>"
   *Silk Road Art and Archaeology*, 2001.
   - Harry Falk, "Measuring Time in Ancient India and Ancient Mesopotamia
   <https://www.academia.edu/2097773/Measuring_time_in_Mesopotamia_and_ancient_India>"
   *ZDMG,* 2000.


--
Professor Dominik Wujastyk* <http://ualberta.academia.edu/DominikWujastyk>
Singhmar Chair in Classical Indian Society and Polity
Department of History and Classics <http://historyandclassics.ualberta.ca/>
University of Alberta, Canada

<https://mail.google.com/mail/u/0/goog_1525257691>
?sas.ualberta.ca?


On 9 August 2016 at 05:20, Dominik Wujastyk <wujastyk at gmail.com> wrote:

> Dear Tejas, if you are not already, you should take into account the work
> of Harry Falk and, especially more recently, of Bill Mak, in making
> important revisions to our understanding of this text since David's
> pioneering work.
>
> Best,
> Dominik Wujastyk
>
> --
> Professor Dominik Wujastyk* <http://ualberta.academia.edu/DominikWujastyk>
> Singhmar Chair in Classical Indian Society and Polity
> Department of History and Classics
> <http://historyandclassics.ualberta.ca/>
> University of Alberta, Canada
>
> <https://mail.google.com/mail/u/0/goog_1525257691>
> ?sas.ualberta.ca?
>
>
> On 8 August 2016 at 18:23, Tejas Aralere <tsaralere at gmail.com> wrote:
>
>> Dear All,
>>
>> I was wondering if anyone has a PDF of the Yavana Jataka in Sanskrit.  I
>> have David Pingree's translation into English which is widely available
>> online, but would like the Sanskrit text.
>>
>> Many thanks,
>>
>> Tejas Aralere
>>
>>
>> --
>> Tejas S. Aralere
>> Student at The College of William and Mary
>> tsaralere at email.wm.edu
>>
>> _______________________________________________
>> 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)
>>
>
>


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From franceschini.marco at fastwebnet.it  Mon Aug 29 07:43:06 2016
From: franceschini.marco at fastwebnet.it (Marco Franceschini)
Date: Mon, 29 Aug 16 09:43:06 +0200
Subject: [INDOLOGY] in search of two articles
In-Reply-To: <CAKdt-CfKtH+DdcE-Epx5_nVkPKBEvR96Ww+5O8ds7GCjKu=f_g@mail.gmail.com>
Message-ID: <58E7D4E9-EB0D-4139-9FF8-B666279307E6@fastwebnet.it>

Dear colleagues,

I?m looking for a pdf copy of the following two articles: 

? Insler, Stanley. 1998. ?mitr??mv?ru?? or mitr?? v?ru???, in Jay Jasanoff, H. Craig Melchert and Lisi Olivier (eds.), M?r Curad: Studies in Honor of Calvert Watkins. Innsbruck: Institut f?r Sprachwissenschaft der Universit?t Innsbruck, pp. 285-290.
? Kashikar, Chintamani Ganesh. 1951. ?The problem of the Ga?antas in the ?gveda-Padap??ha?, in Proceedings of All-India Oriental Conference (Thirteenth Session: Nagpur University, October 1946, Part 2): 39-46.

To be honest, I could get both volumes through interlibrary loan, but it takes long, and I?m in a hurry to complete an article that is long, long due.

Thank you in advance.

Best,

Marco Franceschini
???????????
Fixed-term Researcher
University of Bologna
Department of History and Cultures
via Zamboni 33 - 40126 Bologna - Italy
marco.franceschini3 at unibo.it
---



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From mrinalkaul81 at gmail.com  Mon Aug 29 23:41:08 2016
From: mrinalkaul81 at gmail.com (Mrinal Kaul)
Date: Tue, 30 Aug 16 05:11:08 +0530
Subject: [INDOLOGY] International Workshop on Tantric Studies, Manipal, India January 23-27, 2017
Message-ID: <CAJz4T_6xP=hy5TvUQ889FGKcdgCtZesQYbdg_7RBwiuAvS4JRw@mail.gmail.com>

*International Workshop on Tantric Studies*

*Manipal, India*


*January 23-27, 2017*


Organized by

Centre for Religious Studies

Manipal Centre for Philosophy and Humanities

Manipal University, Manipal, India



*CALL FOR PARTICIPATION*



Centre for Religious Studies invites applications for a week-long *Workshop
on Tantric Studies* from January 23-27, 2017 in Manipal.


*About the Workshop*


The workshop will principally include a close textual reading of selections
from various ?aiva Tantric scriptures each followed by various
contributions and discussions. We will read the extracts from the following
texts:



   - ? *Ratnatrayapar?k??* of ?r?ka??ha with the anonymous commentary kept
   in the Oriental Library of Mysore (MS Orlas P 269)

(session headed by Prof Francesco Sferra)



   - ? *Sarvaj??nottara* with Aghora?iva?s commentary

(session headed by Prof Dominic Goodall)



   - ? *Mok?ak?rik?* with the v?tti of R?maka??ha

(session headed by Dr Hugo David)


The aim is to examine tantric scriptural and post-scriptural literature,
much of which is unpublished or must be studied using numerous
manuscripts.  The *Ratnatrayapar?k??* is a ninth-century Kashmirian work in
over 300 stanzas that deals at length with all manner of tantric notions
connected with sound, language and sonic creation. A short commentary by
the famous twelfth-century South Indian theologian Aghora?iva has been
published, but large fragments of what seems to be an older, more
exploratory and theologically intriguing commentary of unknown authorship
survive in a manuscript in Mysore.  The *Sarvaj??nottara* is a non-dualist
tantra that survives in a fragmentary ninth-century codex from Nepal, as
well as in many damaged South Indian manuscripts. Its text can only fully
be reconstructed, however, with the additional help of Aghora?iva's dualist
commentary, a further interest of which is that it consistently subverts
the text's non-dualism by ingenious distortions. The *Mok?ak?rik?* is a
work on liberation by the earliest tantric theologian of whom works are
known to survive, Sadyojoti? (c. 675?725). A tenth-century commentary by
the Kashmirian thinker Bha??a R?maka??ha has been published, but a recourse
to manuscripts reveals that it can be improved on every page.


*Deadline for Application:*  *Tuesday 1 November, 2016*


*Program and Faculty*


Prof Dominic Goodall, Ecole fran?aise d'Extr?me-Orient (EFEO), Pondicherry,
India

Prof Francesco Sferra, Universit? degli Studi di Napoli "L'Orientale",
Naples, Italy

Dr Anjaneya Sarma, Ecole fran?aise d'Extr?me-Orient (EFEO), Pondicherry,
India

Dr Hugo David, Ecole fran?aise d'Extr?me-Orient (EFEO), Pondicherry, India


There will be plenty of opportunities for interaction and participation.
The morning and afternoon sessions will include the readings of the text in
Sanskrit followed by special lectures in the afternoon. The seminar will be
held in English and readings will be circulated in advance. Special events
like Yakshagana performance which is a native folk theatre form of Malenadu
region in Karnataka, will be organized besides an afternoon excursion to
the local Jaina temples in Karkala. There also will be opportunities for
exploring the incredible richness and diversity of the region.


*Selection Criteria*


Advanced comprehension of Sanskrit language and the reading ability in
Devan?gar? script is required. We seek interested research students and
scholars from across India and abroad. The selection will be made based on
the strength of the application. We cannot accept more than 25
participants  and the priority will be given to the applications from
research scholars in disciplines or with experience in Sanskrit,
Philosophy, Indology, Religion and Literature. There will be a
participation fee for all participants. Applicants will be informed about
the decision of selection after the deadline of application.


*Location and Accommodation*


The event will be hosted by Manipal University and its Centre for Religious
Studies in the picturesque ocean-side state of Karnataka in south-western
India. Scholars will be housed in international student residences. The
space is wheelchair accessible. A registration fee will be charged that
includes working lunch, tea/coffee with snacks and accommodation for five
nights. Travel cost will not be reimbursed.

*Registration Fees*


Registration is mandatory for attending the workshop. If you are a member
of Manipal University and want to attend the workshop, please get in touch
with the coordinator to follow the process.


Regular Participants: Rs. 2000 (for single accommodation)


Student Participants: Rs. 1500 (for shared accommodation)


*Application Information*


Applications should include the following, preferably sent as PDFs:
1. Description of research interests and their relevance to the topic of
the workshop (max. 300 words)
2. Brief Curriculum Vitae / resume highlighting relevant skills, experience
and training.



*Applications should be sent to: *


Mr Vivek Kumar Radhakrishnan (Ph.D. Scholar)

Co-convenor-International Workshop on the Tantric Studies

<vivek.logos at gmail.com>


*with a copy to:*


Dr Mrinal Kaul

(Convenor-International Workshop on the Tantric Studies)

Coordinator

Centre for Religious Studies

Manipal Centre for Philosophy and Humanities

Manipal University


email: <mrinalkaul81 at gmail.com>

Tel +91-820-29-23567 (Office)


*For more information, please contact:*


Manipal Centre for Philosophy and Humanities

Dr TMA Pai Planetarium Complex, Alevoor Road

Manipal ? 576104

Tel +91-820-2923561

office.mcph at manipal.edu

------
Mrinal Kaul
Centre for Religious Studies (CRS)
Manipal Centre for Philosophy and Humanities (MCPH)
Manipal University
Dr TMA Pai Planetarium Complex
Alevoor Road, Manipal 576 104
Karnataka, INDIA
Tel +91-820-29-23567 Extn: 23567
https://manipal.academia.edu/MrinalKaul
http://mcphcommunity.org
email: mrinal.kaul at manipal.edu


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From nmisra at gmail.com  Tue Aug 30 09:33:59 2016
From: nmisra at gmail.com (Nityanand Misra)
Date: Tue, 30 Aug 16 15:03:59 +0530
Subject: =?utf-8?B?W0lORE9MT0dZXSBMYVRlWCBzb3VyY2UgZmlsZXMgZm9yIOKAmEFkaHnEgXRtYXLEgW3EgXlh4bmHZeKAmXDEgeG5h2luxKt5YXByYXlvZ8SB4bmHxIHhuYMgVmltYXLFm2HhuKXigJk=?=
Message-ID: <CAATk=rDcS8VG-cxHtBdWjmENVKbi+-_5b60Ozsge-boS=NDZPw@mail.gmail.com>

Dear list members

For those intersted, the LaTeX source files for the book Adhy?tmar?m?ya?e?
<https://www.academia.edu/25018408/Adhy%C4%81tmar%C4%81m%C4%81ya%E1%B9%87e_Ap%C4%81%E1%B9%87in%C4%AByaprayog%C4%81%E1%B9%87%C4%81%E1%B9%83_Vimar%C5%9Ba%E1%B8%A5>
<https://www.academia.edu/25018408/Adhy%C4%81tmar%C4%81m%C4%81ya%E1%B9%87e_Ap%C4%81%E1%B9%87in%C4%AByaprayog%C4%81%E1%B9%87%C4%81%E1%B9%83_Vimar%C5%9Ba%E1%B8%A5>
p??in?yaprayog???? Vimar?a?
<https://www.academia.edu/25018408/Adhy%C4%81tmar%C4%81m%C4%81ya%E1%B9%87e_Ap%C4%81%E1%B9%87in%C4%AByaprayog%C4%81%E1%B9%87%C4%81%E1%B9%83_Vimar%C5%9Ba%E1%B8%A5>
are
now available under GNU General Public License. The source files are
attached with the email and are also available under
https://sites.google.com/site/nmisra/ARAPV.zip

To compile the book cover and the book PDFs, unzip the ARAPV.zip file and
follow the instructions in the steps.txt file.

Apart from the GNU GPL comment block, the source files do not have any
comments. I currently do not have the time to document, maintain, or
improve the source.

In the hope that the source files will help people typesetting Sanskrit
works in LaTeX,

Nityananda

-- 
Nity?nanda Mi?ra


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From krishnaprasadah.g at gmail.com  Tue Aug 30 09:35:27 2016
From: krishnaprasadah.g at gmail.com (Krishnaprasad G)
Date: Tue, 30 Aug 16 15:05:27 +0530
Subject: =?utf-8?B?UmU6IFtJTkRPTE9HWV0JTGFUZVggc291cmNlIGZpbGVzIGZvciDigJhBZGh5xIF0bWFyxIFtxIF5YeG5h2XigJlwxIHhuYdpbsSreWFwcmF5b2fEgeG5h8SB4bmDIFZpbWFyxZth4bil4oCZ?=
In-Reply-To: <CAATk=rDcS8VG-cxHtBdWjmENVKbi+-_5b60Ozsge-boS=NDZPw@mail.gmail.com>
Message-ID: <CAODNnZgdcfXYLh8mQubgwUx6pouGwjT9XpCsZM263424ZycH9A@mail.gmail.com>

Thanks a lot

On Tue, Aug 30, 2016 at 3:03 PM, Nityanand Misra <nmisra at gmail.com> wrote:

> Dear list members
>
> For those intersted, the LaTeX source files for the book Adhy?tmar?m?ya?e?
> <https://www.academia.edu/25018408/Adhy%C4%81tmar%C4%81m%C4%81ya%E1%B9%87e_Ap%C4%81%E1%B9%87in%C4%AByaprayog%C4%81%E1%B9%87%C4%81%E1%B9%83_Vimar%C5%9Ba%E1%B8%A5>
> <https://www.academia.edu/25018408/Adhy%C4%81tmar%C4%81m%C4%81ya%E1%B9%87e_Ap%C4%81%E1%B9%87in%C4%AByaprayog%C4%81%E1%B9%87%C4%81%E1%B9%83_Vimar%C5%9Ba%E1%B8%A5>
> p??in?yaprayog???? Vimar?a?
> <https://www.academia.edu/25018408/Adhy%C4%81tmar%C4%81m%C4%81ya%E1%B9%87e_Ap%C4%81%E1%B9%87in%C4%AByaprayog%C4%81%E1%B9%87%C4%81%E1%B9%83_Vimar%C5%9Ba%E1%B8%A5> are
> now available under GNU General Public License. The source files are
> attached with the email and are also available under https://sites.google.
> com/site/nmisra/ARAPV.zip
>
> To compile the book cover and the book PDFs, unzip the ARAPV.zip file and
> follow the instructions in the steps.txt file.
>
> Apart from the GNU GPL comment block, the source files do not have any
> comments. I currently do not have the time to document, maintain, or
> improve the source.
>
> In the hope that the source files will help people typesetting Sanskrit
> works in LaTeX,
>
> Nityananda
>
> --
> Nity?nanda Mi?ra
>
>
> _______________________________________________
> 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)
>


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From H.J.H.Tieken at hum.leidenuniv.nl  Tue Aug 30 14:05:41 2016
From: H.J.H.Tieken at hum.leidenuniv.nl (Tieken, H.J.H.)
Date: Tue, 30 Aug 16 14:05:41 +0000
Subject: [INDOLOGY] later knowledge of Brahmi
Message-ID: <EA8F815D502BC14097213C5D85BA1C6522D0EE36@SPMXM07.VUW.leidenuniv.nl>

I can't find the mail with Artur Karp's question about later knowledge of the Brahmi script. In this connection I would like to refer to refer to the one of the Nagarjuni caves, namely the one called Vahiyaka, in which the whole word ajivikehi was removed (see Basham, Hist. and Doctr. of the Ajivivikas, p. 157). It seems that the person responsible for this effacement could read Brahmi. Unfortunately nothing can be said about the time lapsed between the engraving of the inscription and the subsequent effacement.

Herman Tieken
Stationsweg 58
2515 BP Den Haag
The Netherlands
00 31 (0)70 2208127
website: hermantieken.com<http://hermantieken.com/>


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From H.J.H.Tieken at hum.leidenuniv.nl  Wed Aug 31 12:14:31 2016
From: H.J.H.Tieken at hum.leidenuniv.nl (Tieken, H.J.H.)
Date: Wed, 31 Aug 16 12:14:31 +0000
Subject: [INDOLOGY] request pdf article Upinder Singh
Message-ID: <EA8F815D502BC14097213C5D85BA1C6522D0EEF9@SPMXM07.VUW.leidenuniv.nl>

Dear list members,

I hope someone can help me with a pdf of, or a link to, the following article by Upinder Singh:

"Texts on Stone: Understanding Asoka's Epigraph-Monuments and their Changing Contexts", Indian Historical Review 24 (1-2) (1997), 1-19.

The library in Leiden could not locate the issue, though according to the catalogue it should have been there.


Herman Tieken
Stationsweg 58
2515 BP Den Haag
The Netherlands
00 31 (0)70 2208127
website: hermantieken.com<http://hermantieken.com/>


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From karp at uw.edu.pl  Wed Aug 31 15:25:35 2016
From: karp at uw.edu.pl (Artur Karp)
Date: Wed, 31 Aug 16 17:25:35 +0200
Subject: [INDOLOGY] request pdf article Upinder Singh
In-Reply-To: <EA8F815D502BC14097213C5D85BA1C6522D0EEF9@SPMXM07.VUW.leidenuniv.nl>
Message-ID: <CALNcvFuuKJ4iNOV5vmbzAQrcH4=99hR3FF81xinxoQM4LkcEEw@mail.gmail.com>

I join the request - and,

Professor Tieken, thank you for you remark re Nagarjuni cave inscription,

Artur Karp,

Poland

2016-08-31 14:14 GMT+02:00 Tieken, H.J.H. <H.J.H.Tieken at hum.leidenuniv.nl>:

> Dear list members,
>
> I hope someone can help me with a pdf of, or a link to, the following
> article by Upinder Singh:
>
> "Texts on Stone: Understanding Asoka's Epigraph-Monuments and their
> Changing Contexts", Indian Historical Review 24 (1-2) (1997), 1-19.
>
> The library in Leiden could not locate the issue, though according to the
> catalogue it should have been there.
>
>
> Herman Tieken
> Stationsweg 58
> 2515 BP Den Haag
> The Netherlands
> 00 31 (0)70 2208127
> website: hermantieken.com
>
> _______________________________________________
> 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)
>


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From Naomi.Appleton at ed.ac.uk  Wed Aug 31 15:59:47 2016
From: Naomi.Appleton at ed.ac.uk (APPLETON Naomi)
Date: Wed, 31 Aug 16 15:59:47 +0000
Subject: [INDOLOGY] CFP Spalding Symposium on Indian Religions,	7th-9th April 2017
Message-ID: <7E20EFA2-7837-4975-A16E-7A6DA6BEB6D9@ed.ac.uk>

Spalding Symposium on Indian Religions
Call for papers: 2017 Symposium

We invite proposals for papers for the 42nd Spalding Symposium on Indian Religions, which will be held at Lady Margaret Hall, University of Oxford, on 7th-9th April 2017, with the theme ?Appearance and Reality?.

Throughout the history of Indian thought we find explorations of the distinction between those things that are real in the fullest sense, and those to which only an illusory or apparent existent can be ascribed. Submissions will engage with this distinction as it is understood in the context of South Asian religion, philosophy, and intellectual history more generally. We welcome papers based upon any and all research methods, including textual, historical, ethnographic, sociological and philosophical.

Presenters are allocated forty minutes for their paper and twenty minutes for discussion, and will normally be expected to pay their own conference registration and expenses. The Symposium fee, including food and accommodation, will be ?190, with a non-residential rate of ?80. Registration details will be sent separately. Limited financial assistance may be available for early career scholars or scholars from South Asia. If you are unable to access institutional funds for your conference fee please contact the Treasurer, Dr Nick Swann (nick.swann at southwales.ac.uk)<mailto:nick.swann at southwales.ac.uk)> to enquire about available support.

We also welcome proposals from doctoral students, who will be allocated twenty minutes for their paper and ten minutes for discussion, and offered free registration at the Symposium. Postgraduate papers need not address the Symposium theme.

We are delighted to announce our keynote speakers for the Symposium: Dr Anne MacDonald (Austrian Academy of Sciences, Vienna) will give a paper entitled ?Real Illusions, Illusory Realities: Appearance and Reality in Mah?y?na Buddhism?, and Professor David Gellner (University of Oxford) will speak on ?The Politics of Religious Affiliation in Nepal?.

If you would like to give a presentation, please send a title and abstract (maximum 500 words) to Dr Jan Westerhoff at jan.westerhoff at lmh.ox.ac.uk<mailto:jan.westerhoff at lmh.ox.ac.uk> by 31st October 2016.

Further information about the Symposium can be found on our website, spaldingsymposium.org<https://spaldingsymposium.org>, where you can also sign up to receive details of the programme and booking information when available.
--------------------------------
Dr Naomi Appleton
Senior Lecturer, Asian Religions
School of Divinity, University of Edinburgh
naomi.appleton at ed.ac.uk<mailto:naomi.appleton at ed.ac.uk>

http://naomiappleton.wordpress.com
http://storyofstoryinsouthasia.wordpress.com
Twitter: @JatakaStories






The University of Edinburgh is a charitable body, registered in
Scotland, with registration number SC005336.
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From eastwestcultural at yahoo.com  Wed Aug 31 18:07:38 2016
From: eastwestcultural at yahoo.com (Dean Michael Anderson)
Date: Wed, 31 Aug 16 18:07:38 +0000
Subject: Earliest attestation of the elements in Indian thought?
In-Reply-To: <353917007.3355519.1472666858794.ref@mail.yahoo.com>
Message-ID: <353917007.3355519.1472666858794@mail.yahoo.com>

Does anyone know which text has the earliest mention of the four or five elements?
Best,
Dean AndersonEast West Cultural Institute


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