From mmdesh at umich.edu Wed May 1 13:21:04 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Wed, 01 May 19 06:21:04 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??????? ?????? ???? ?????? ??????? ??????????? ? ???? ????? ????? ????????: ? ???????: ??????? That Ocean of Compassion became a fish to protect Manu and the sages in the ocean of deluge and drove his ship to the peak of the Himalaya. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From yamabe at waseda.jp Wed May 1 15:11:31 2019 From: yamabe at waseda.jp (YAMABE Nobuyoshi) Date: Wed, 01 May 19 15:11:31 +0000 Subject: [INDOLOGY] Lecture> Jonathan Silk at Waseda: "Editing without an Ur-text, " May 19, 2019 Message-ID: Dear Colleagues, It is my great pleasure to announce a public lecture by Professor Jonathan Silk at Waseda University on Sunday, May 19, 2019. Title: Editing without an Ur-text: Buddhist S?tras, Rabbinic Text Criticism, and the Open Philology Digital Humanities Project. Speaker: Professor Jonathan A. Silk, Leiden University. Time: 2pm--3:30pm. Venue: Waseda University, Toyama Campus, Building 31, Room 208. Abstract: The works attributed to Homer, folktales, Rabbinic literarature and Buddhist scriptures share the feature that they all lack an Ur-text, an originary core. How are we to understand the nature of such literature, and how are we to edit it in a fashion that does not impose a unitary perspective onto what is inherently diverse and fluid? The ERC-funded Open Philology project is building a digital environment within which to edit Buddhist scriptures. This lecture introduces the problem of fluid texts, sketches how reflections on Rabbic and Biblical literature shed light on it, and outlines the approach being taken by our team to our multi-lingual corpora of Buddhist materials. About the Speaker: Professor Silk obtained his PhD from the University of Michigan in 1994 with a thesis on the Ratnar??is?traand related materials. During his studies, he spent several years in Japan and studied with Professor Nagao Gadjin and other leading scholars. Since 1994 he taught at Grinnell College, Western Michigan University, Yale University and UCLA, all in the US, and since 2007 he has been Professor in the study of Buddhism at Leiden University. His academic interests include Mah?y?na s?tras, and Indian Buddhism in general. The lecture will be given in English and translated into Japanese. It is free of charge and open to the public. Anybody interested will be welcome. Nobuyoshi Yamabe Waseda University (Excuse me for cross-posting.) -------------- next part -------------- An HTML attachment was scrubbed... URL: From tylerwwilliams at gmail.com Thu May 2 10:19:54 2019 From: tylerwwilliams at gmail.com (Tyler Williams) Date: Thu, 02 May 19 15:49:54 +0530 Subject: [INDOLOGY] South Asian typography Message-ID: Dear colleagues interested in South Asian typography, In case you have not already seen it: Scroll.in ran a story a few days ago that provides a succinct overview of the current scene in commercial South Asian typography . You will find a few familiar names here from the Indological community as well as several new ones who are doing good work. In particular, it provides an introduction to the work of the Indian Type Foundry and EkType , both of which have developed beautiful Unicode fonts *in* multiple South Asian scripts, and *for *multiple South Asian scripts. That is to say that they are grappling with the challenge of developing fonts that appear uniform across multiple South Asian scripts, and across South Asian scripts and the Latin script. (Anyone who has tried to typeset a document in both Latin and a South Asian script knows how time-consuming this can be when fonts do not match up in terms of weight, kern, tracking, etc.) Though many of their fonts are proprietary, each has several fonts that are open source. I have recently begun experimenting with the Jaini calligraphic font developed by EkType, which is (loosely) based on the script used in a 1503 copy of the *Kalpas?tra*. (I say loosely because they have modified some glyphs so that they will be more easily recognized by contemporary readers unfamiliar with earlier orthography.) Several other gems can be found on the Indian Type Foundry and EkType websites. Regards, Tyler Williams University of Chicago -------------- next part -------------- An HTML attachment was scrubbed... URL: From shenyiming.bas at gmail.com Thu May 2 11:10:25 2019 From: shenyiming.bas at gmail.com (Yiming) Date: Thu, 02 May 19 13:10:25 +0200 Subject: [INDOLOGY] Reminder: International Indology Graduate Research Symposium, 1-2 Nov 2019, Oxford In-Reply-To: Message-ID: Dear list, We would like to draw your attention to the following Call for Papers, which will end on 25th of May 2019. We are happy to announce that the 11th International Indology Graduate Research Symposium (IIGRS) will be hosted at Wolfson College, University of Oxford, on 1-2 November 2019. We invite all Indology graduate students as well as early-career researchers (who have completed their doctoral studies within the past five years) to submit a paper. The selection committee will consider all papers dealing with any Indological subject based on the study of texts in their original language. If you wish to present a paper, please submit a 300-word abstract (described below) to iigrsuk at googlemail.com by 25th of May 2019. You will be notified about the outcome of your application in mid-June. Abstracts should not exceed 300 words and should include: 1) Your name and institution + indication of research degrees and positions held. 2) The title of your paper. 3) A broad indication of its subject area. 4) An outline of its contents. Please send your abstract in both Word and PDF format. If your abstract is accepted, you will be allotted a slot of no more than thirty minutes, twenty minutes of which should be devoted to delivering your paper, and ten minutes for questions and discussion. The participants should arrange travel and accommodation on their own. To help with covering travel and accommodation costs, we will provide *bursaries* *(?75-100 per person)* to be claimed upon submission of receipts. There will be no conference registration fees. If you are teaching at an institution, we would be very grateful if you could circulate this information among your students. For more details, please visit https://iigrs.wordpress.com/ We will be more than happy to answer any questions sent to the following email address: iigrsuk at googlemail.com Best wishes, IIGRS11 Oxford Yiming Shen and Valters Negribs -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Thu May 2 13:24:30 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Thu, 02 May 19 06:24:30 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ???????????? ?????????????? ?????????? ? ?????????????? ?????? ????????????? ???: ??????? To lift up the mountain Meru at the moment of drowning during the churning of the ocean [by gods and demons], Krishna/Vishnu, with the responsibility to protect the world, became a tortoise with a large back. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From wujastyk at gmail.com Thu May 2 16:10:51 2019 From: wujastyk at gmail.com (Dominik Wujastyk) Date: Thu, 02 May 19 10:10:51 -0600 Subject: [INDOLOGY] Fwd: Please support our fundraising efforts and help us conserve a rare Burmese manuscript and its woven braid In-Reply-To: Message-ID: Dear Colleagues, Some of you may have received this fund-raising email from the RAS in London. I think the RAS has sent it to Fellows. I am forwarding it to the INDOLOGY list in case you wished to contribute to the appeal. But a second reason is to explore with the membership whether you think a post like this is an appropriate use of the forum. The INDOLOGY committee has always jealously guarded the forum from commercial posts and advertising. Pressure for such posts has mainly come from publishers. Point 8 of the Guidelines says: *Discouraged forms of communications:* List members are discouraged from posting messages that are not part of a discourse on Indology. In particular, commercial or advertising messages are strongly deprecated, and may lead to suspension. Members should not post job-seeking requests to the list. Long posts that make multiple argumentative points are strongly deprecated. What is your opinion about fundraising appeals such as this one from the RAS? Would it annoy you to see such posts from time to time? Would you feel the forum was being misused? Or would you view it as legitimate, since it is not exactly commercial and the goal is to support indological scholarship? Incidentally, at the end of the post the RAS refers to its collaboration with Archive.org and gives the URL for its online manuscript scans. This is also an interesting development, for the obvious scholarly reasons but also as an example of modernity in the indological tools and facilities emerging from the digital revollution. Best, Dominik Wujastyk -- Professor Dominik Wujastyk* Singhmar Chair in Classical Indian Society and Polity Department of History and Classics University of Alberta, Canada ---------- Forwarded message --------- From: Royal Asiatic Society Date: Thu, 2 May 2019 at 05:16 Subject: Please support our fundraising efforts and help us conserve a rare Burmese manuscript and its woven braid To: *Please support our fundraising efforts and help us conserve a rare Burmese manuscript and its woven braid* 2 May 2019 The Royal Asiatic Society is currently undertaking a short campaign to raise funds towards the conservation of one of our manuscripts. The object in question is RAS Burmese 86, one of our Burmese *Kammav?c? *manuscripts. *In order to carry out this conservation treatment, the Society needs to raise ?1820.* We have already received several generous donations that have helped us make some progress towards this goal. However, we still have some way to go, and so we are asking our Fellows, supporters, and anyone with an interest in protecting cultural heritage, to help us meet this cost. Several years ago, the Society raised some funds to carry out a similar treatment for this valuable object, and these we have added to the new contributions received. We hope that further donations will help us make sure this manuscript and its *sazigyo* (woven braid) can continue to be studied and appreciated for many years to come. *To donate, please visit https://royalasiaticsociety.org/donations/ and select the option ?Pay Now?, recording ?Burmese Braid Fund? as a reference for your contribution. Alternatively, please speak to a member of staff. * Created in 1792, this *Kammav?c?* comprises 11 dark red lacquered, gilded, and decorated plates. The plates are contained within two light wooden covers, and wrapped in a multi-coloured cotton cloth woven with bamboo slats. While the plates themselves are in comparatively good condition, the cloth containing them has suffered from deterioration over time. Its colours have faded, there is age-old dirt heavily concentrated within the woven threads, much of the fabric is fraying, threads are loose or unravelling, and one of the bamboo slats is broken. We need a professional conservator to carefully clean the manuscript, secure the loose threads in place, support the broken bamboo, and make a bespoke conservation box to protect the manuscript in the future. This *sazigyo *is a very early example of this rare art form, and it has become discoloured over time and has suffered from the effects of staining and dirt. A potentially more serious problem is that there are several abrasions and disruption to the weave; and it is in danger of unravelling further. As well as cleaning the *sazigyo*, these loose threads must be secured to ensure that this precious object does not deteriorate. Once it is stabilized, the *sazigyo* will be stored on a custom-made roller, and kept in the customized box with the manuscript. *Kammav?c?* is a Pali term which refers to a collection of passages from the *Tipitaka* (Theravada Buddhist canon) that relate to religious ordination and the rituals of monastic life. *Kammav?c?* manuscripts have been one of the most popular genres for Western collectors of Burmese texts, and as such they are quite well represented in Western collections. But this particular manuscript stands out, not only for its intrinsic beauty, but also because of its *sazigyo*: a woven band used for binding manuscripts. This *sazigyo* is a particularly early example of an unusual and distinctive art form. There are no details about how this particular manuscript entered the Society?s collections. The Society has about 130 Burmese manuscripts, almost all of which were acquired by the Society during the nineteenth century, when they were purchased from (or donated by) British historians and collectors. Our Burmese manuscripts are currently being digitized as part of the Society?s ongoing collaboration with the Internet Archive, which has already seen over 260 palm-leaf manuscripts from the Society?s collections photographed and made available for people all over the world to see online at https://archive.org/details/royalasiaticsociety . -------------- next part -------------- An HTML attachment was scrubbed... URL: From mark.allon at sydney.edu.au Thu May 2 23:19:37 2019 From: mark.allon at sydney.edu.au (Mark Allon) Date: Thu, 02 May 19 23:19:37 +0000 Subject: [INDOLOGY] Crowdfunding for Gandhari manuscripts Message-ID: Dear Indology list members, We have just launched a crowdfunding campaign for the study and digital publishing of two newly available 1st to 2nd century CE G?ndh?r? scrolls. The first contains a portion of the first chapter of a G?ndh?r? version of the Sam?dhir?ja-s?tra, the Discourse on the King of Concentrations. The second contains a portion of a G?ndh?r? version of the ninth chapter of the Pratyutpanna-buddha-sa?mukh?vasthita-sam?dhi-s?tra, the Discourse on the Concentration of Direct Encounter with the Buddhas of the Present Time. Both are, by centuries, our earliest witnesses of these important Mah?y?na texts and shed new light on the rise of the Mah?y?na and its literary traditions. For further information on these texts, our project and the donation platform, see https://crowdfunding.sydney.edu.au/project/10335 If enough people donated even a modest amount, our crowdfunding initiative will easily reach its goal. The University of Sydney handles all transactions and receipts for your donation. For Australian donors, gifts before the 30th of June are tax deductible for this financial year. Kindest regards, Dr. Mark Allon Prof Paul Harrison Prof Richard Salomon Dr Andrew Skilton Ian McCrabb Stephanie Majcher Dr Mark Allon Chair, Dept. of Indian Subcontinental Studies The University of Sydney NSW 2006 Australia -------------- next part -------------- An HTML attachment was scrubbed... URL: From baums at lmu.de Fri May 3 07:45:14 2019 From: baums at lmu.de (Stefan Baums) Date: Fri, 03 May 19 09:45:14 +0200 Subject: [INDOLOGY] Crowdfunding for Gandhari manuscripts In-Reply-To: Message-ID: <87h8acq8vp.fsf@lmu.de> Dear Mark, thank you for your post ? this is very interesting, both the material and the crowdfunding experiment! I have three questions about the two scrolls and the plans you have for them: 1. How extensive are the preserved texts? Some other fragments of the Pratyutpannabuddhasa?mukh?vasthitasam?dhis?tra scroll were just published in JIABS Harrison, Paul, Timothy Lenz and Richard Salomon. 2018. ?Fragments of a G?ndh?r? Manuscript of the Pratyutpannabuddhasa?mukh?vasthitasam?dhis?tra (Studies in G?ndh?r? Manuscripts 1).? Journal of the International Association of Buddhist Studies 41: 117?143. but those amount to a total of only eleven partial lines: https://gandhari.org/a_manuscript.php?catid=CKM0294 Are the new fragments more substantial? Concerning the Sam?dhir?jas?tra, only the left half of the scroll appears to be preserved, i.e., half of each line will be missing. How many lines are in that fragment? 2. Which concrete tasks do you plan to use the funding you raise for ? research assistants, travel, equipment? The crowdfunding description only has a very general reference to ?research, consulting and resources.? 3. Images of these two scrolls in their rolled?up state (like the one you show on your page) were circulated fifteen years ago by a London?based art dealer looking for a buyer. Are the scrolls with you in Sydney now? Did you buy them? All best, Stefan -- Stefan Baums, Ph.D. Institut f?r Indologie und Tibetologie Ludwig?Maximilians?Universit?t M?nchen From mmdesh at umich.edu Fri May 3 13:24:15 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Fri, 03 May 19 06:24:15 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ?????? ????????? ????????? ???????? ? ???????? ???????????????? ????????? ??????? Assuming the form of a boar, he lifted up the earth drowning in the great ocean on the tip of his raised tusk. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From ambapradeep at gmail.com Sat May 4 07:44:57 2019 From: ambapradeep at gmail.com (Amba Kulkarni) Date: Sat, 04 May 19 13:14:57 +0530 Subject: [INDOLOGY] Fwd: [LOGIC] Research Fellowship in Digital Humanities, Paris (France) & Oxford (England), Deadline: 14 Jun 2019 In-Reply-To: Message-ID: For information. Apologies for cross posting -- Amba Kulkarni ---------- Forwarded message --------- From:[LOGIC] Mailing List Date: Sat 4 May, 2019, 1:03 PM Subject: [LOGIC] Research Fellowship in Digital Humanities, Paris (France) & Oxford (England), Deadline: 14 Jun 2019 To: http://www.culturesofknowledge.org/?p=10822 Paris-Oxford Research Fellowship in Digital Humanities As part of a collaboration between Oxford and the Sorbonne, we are delighted to announce the new call for applications for a three-year fully funded fellowship open to students wishing to pursue doctoral studies in the history of science, in mathematical sciences, in digital humanities, or in computer science. Details of the fellowship are set out below, both in English and in French. Paris-Oxford Research Fellowship in Digital Humanities Recent progress in digital humanities has transformed research in the history of science: large quantities of data, the collation of which would formerly have required time-consuming visits to libraries and archives, have been made available; manuscript and book collections are accessible online; and investigations across a range of related resources become ever easier. In consequence, historical investigations can be contextualized better, studies of networks taken to a new level, and analysis conducted across increasingly large quantities of data and metadata. Applications are open currently for a fellowship that will offer the successful doctoral student the opportunity to undertake research over a period of three years at two of the most prestigious institutions in Europe: Sorbonne University in Paris and the University of Oxford. Applicants should have a background in one or more of the following four disciplines: digital humanities, history of science, mathematics, or computer science. They should demonstrate experience of historical study alongside evident ability in the field of digital humanities or data sciences. Thesis topics might combine any area of the history of science with an approach in digital humanities. In particular, proposals exploring innovative digital or computer-based approaches for research in the history of mathematical sciences or on early modern correspondence will be welcome, as will those involving investigation into how the development of digital analysis, research, and visualization tools can contribute to new research on scientific and/or epistolary corpuses. This programme forms part of a scientific collaboration between the Sorbonne?s Faculty of Science and Engineering and the Faculty of History at the University of Oxford. The successful doctoral student will work within the ?Digital Humanities? team at the Institut des sciences du calcul et des donn?es (ISCD) of Sorbonne University (Paris, France) and will conduct a period of research at the University of Oxford (UK), either within the framework of the Cultures of Knowledge research project/Early Modern Letters Online [EMLO] at the Faculty of History, or of the Centre for the History of Science, Medicine, and Technology, or of the Mathematical Institute. The student will benefit from a three-year funding grant from the Faculty of Science and Engineering of Sorbonne University. Further information regarding this opportunity is available from Alexandre Guilbaud (alexandre.guilbaud at sorbonne-universite.fr) or Miranda Lewis (miranda.lewis at history.ox.ac.uk). To apply, please send a copy of your CV and an outline of your planned research project to Alexandre Guilbaud (alexandre.guilbaud at sorbonne-universite.fr) before the closing date of 14 June 2019. Bourse de recherche Paris-Oxford en humanit?s num?riques Les progr?s r?cents accomplis dans les humanit?s num?riques ont transform? la recherche dans le domaine de l?histoire des sciences : des quantit?s importantes de donn?es, dont le rassemblement aurait autrefois demand? de nombreuses et longues visites de biblioth?ques et d?archives, ont ?t? mises ? disposition, des collections de manuscrits et de livres sont accessibles en ligne, et les recherches ? travers un ?ventail de ressources connexes n?ont jamais ?t? aussi faciles. En cons?quence, les recherches historiques peuvent ?tre mieux contextualis?es, des ?tudes de r?seaux amen?es ? un autre niveau, l?analyse peut ?tre r?alis?e ? travers des quantit?s de plus en plus grandes de donn?es et de m?tadonn?es. Les candidatures sont ouvertes pour une allocation de recherche qui offrira au doctorant retenu l?opportunit? d?entreprendre des recherches sur une p?riode de trois ans au sein de deux des institutions les plus prestigieuses d?Europe : Sorbonne Universit? ? Paris et l?Universit? d?Oxford. Les candidats devront avoir une formation dans une ou plus des quatre disciplines suivantes : les humanit?s num?riques, l?histoire des sciences, les math?matiques ou l?informatique. Ils devront d?montrer qu?ils poss?dent une exp?rience des ?tudes historiques ainsi que des comp?tences manifestes dans le domaine des humanit?s num?riques ou des sciences des donn?es. Les sujets pourront associer n?importe quel domaine de l?histoire des sciences avec une approche en humanit?s num?riques. En particulier, les propositions explorant des approches num?riques ou informatiques innovantes pour des recherches en histoire des sciences math?matiques ou des recherches sur les correspondances de l??re moderne seront bienvenues, de m?me que les probl?matiques s?int?ressant ? la fa?on dont le d?veloppement d?outils d?analyse, de recherche de visualisation num?riques peut contribuer ? de nouvelles recherches sur les corpus scientifiques et/ou ?pistolaires. Ce programme s?inscrit dans le cadre d?une collaboration scientifique entre la Facult? des Sciences et Ing?nierie de l?Universit? de la Sorbonne et la Facult? d?Histoire de l?Universit? d?Oxford. Le candidat s?lectionn? travaillera au sein de l??quipe ?Humanit?s num?riques? ? l?Institut des sciences du calcul et des donn?es (ISCD) de Sorbonne Universit? (Paris, France) et effectuera une p?riode de recherche ? l?Universit? d?Oxford (Royaume-Uni), soit dans le cadre du projet Cultures of Knowledge/Early Modern Letters Online [EMLO] ? la Facult? d?Histoire, ou du Centre for the History of Science, Medicine, and Technology, ou de l?Institut de Math?matiques. Le doctorant b?n?ficiera d?une allocation doctorale de trois ans financ?e par la Facult? des Sciences et Ing?nierie de Sorbonne Universit?. De plus amples renseignements concernant cette opportunit? sont disponibles aupr?s d?Alexandre Guilbaud (alexandre.guilbaud at sorbonne-universite.fr) ou de Miranda Lewis (miranda.lewis at history.ox.ac.uk). Pour poser votre candidature, veuillez envoyer une copie de votre CV et un r?sum? du projet de recherche envisag? ? Alexandre Guilbaud (alexandre.guilbaud at sorbonne-universite.fr) avant la date du 14 Juin 2019. -- [LOGIC] mailing list http://www.dvmlg.de/mailingliste.html Archive: http://www.illc.uva.nl/LogicList/ provided by a collaboration of the DVMLG, the Maths Departments in Bonn and Hamburg, and the ILLC at the Universiteit van Amsterdam -- ? ?? ?????: ?????? ????? ??????: ll Let noble thoughts come to us from every side. - Rig Veda, I-89-i. Professor & Head Department of Sanskrit Studies University of Hyderabad Prof. C.R. Rao Road Hyderabad-500 046 (91) 040 23133802(off) http://scl.samsaadhanii.in http://sanskrit.uohyd.ac.in/scl http://tdil-dc.in/scl http://sanskrit.uohyd.ac.in/faculty/amba -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Sat May 4 13:36:43 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sat, 04 May 19 06:36:43 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??????? ??????: ???????????????? ???????? ? ???????????: ?????? ????????? ???????????: ??????? As Man-Lion, he suddenly came out of a pillar and tore apart the belly of the demon Hiranyakashipu with his sharp claws protecting [his son] Prahlada. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From timfelixaufderheide at gmail.com Sun May 5 11:16:12 2019 From: timfelixaufderheide at gmail.com (Tim Felix Aufderheide) Date: Sun, 05 May 19 13:16:12 +0200 Subject: [INDOLOGY] RV manuscript Message-ID: Dear List Members, I am currently preparing a short video introduction to Vedic Sanskrit for students of linguistics and would like to illustrate the Pathas with a picture of an RV manuscript as I think the students would benefit greatly from this. Unfortunately, I can't find a RV manuscript online (labeled for noncommercial reuse) in which both the Samhita and Pada Patha are combined... Any help or hints much appreciated! Thanks, Tim Felix Aufderheide From mmdesh at umich.edu Sun May 5 13:25:01 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sun, 05 May 19 06:25:01 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ?????? ? ????????? ??????????????????????: ? ???????????????? ?????? ?????????? ??????? Assuming the form of a dwarf, he occupied the three worlds with his three steps and sent the demon king Bali to the netherworld. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From timfelixaufderheide at gmail.com Sun May 5 17:26:24 2019 From: timfelixaufderheide at gmail.com (Tim Felix Aufderheide) Date: Sun, 05 May 19 19:26:24 +0200 Subject: [INDOLOGY] RV manuscript Message-ID: Dear List Members, I am currently preparing a short video introduction to Vedic Sanskrit for students of linguistics and would like to illustrate the Pathas with a picture of an RV manuscript as I think the students would benefit greatly from this. Unfortunately, I can't find a RV manuscript online (labeled for noncommercial reuse) in which both the Samhita and Pada Patha are combined... Any help or hints much appreciated! Thanks, Tim Felix Aufderheide From jean-luc.chevillard at univ-paris-diderot.fr Mon May 6 07:45:06 2019 From: jean-luc.chevillard at univ-paris-diderot.fr (Jean-Luc Chevillard) Date: Mon, 06 May 19 09:45:06 +0200 Subject: [INDOLOGY] Fwd: Professor S.A. Srinivasan (1932-2019) Message-ID: <2c5957b0-344f-9fda-74c4-db9e0a62cd2f@univ-paris-diderot.fr> Professor S.A. Srinivasan (1932-2019) *************************** FORWARDED MESSAGE ********************* It is my sad duty as his student to report that on the 2nd of May 2019, Professor S.A. Srinivasan, former Professor for Indology at the section for Indian Studies at the Asia-Africa Institute of the University of Hamburg, passed away after a long illness in Reinbek (Germany). He was born on 18th september 1932. He is survived by his wife, Dr. Pia Srinivasan. Professor S.A. Srinivasan was one of the few persons to teach not only Sanskrit but also Tamil, Kannada and Telugu. His dedication and his erudition will be sorely missed. -- Eva Wilden (University of Hamburg) ********************* From toke.knudsen at hum.ku.dk Mon May 6 07:47:47 2019 From: toke.knudsen at hum.ku.dk (Toke Lindegaard Knudsen) Date: Mon, 06 May 19 07:47:47 +0000 Subject: =?utf-8?Q?[INDOLOGY]_Workshop_at_UCPH:_=E2=80=98Interplay_Between_the_Traditions_of_Jyoti=E1=B8=A5=C5=9B=C4=81stra_and_the_Pur=C4=81=E1=B9=87as=E2=80=99?= Message-ID: <9C768CEA-A4BE-4ADF-9310-172A18FF4946@hum.ku.dk> Dear all, I?m happy to announce that there be a work shop on ?Interplay Between the Traditions of Jyoti???stra and the Pur??as? at the University of Copenhagen on May 20-22, 2019. The program is appended below and also attached as a PDF file. The workshop is open to all. Please contact me if you have questions. Best wishes, Toke ----- Toke Lindegaard Knudsen, Ph.D. Associate Professor and Marie Sk?odowska-Curie Fellow Department of Cross-Cultural and Regional Studies University of Copenhagen > ===== Indological Workshop Department of Cross-Cultural and Regional Studies, University of Copenhagen May 20-22, 2019 Interplay Between the Traditions of Jyoti???stra and the Pur??as The workshop investigates the interplay between two intellectual traditions of ancient and medieval India, Jyoti???stra (the astral sciences) and the Pur??as (religious texts of encyclopedic nature). PROGRAM MONDAY, MAY 20, 2019: INDIVIDUAL PRESENTATIONS UNIVERSITY OF COPENHAGEN, SOUTH CAMPUS, ROOM 27.1.47 09:30-10:00 Tea and coffee 10:00-10:15 Welcome 10:15-10:45 David Buchta, Brown University Grammatical Concerns among Pur??a Commentators in Cosmological Passages 10:50-11:20 Gudrun B?hnemann, University of Wisconsin at Madison Ancient Geography: A Model of the Universe in Kathmandu?s Royal Palace 11:25-11:55 Jambugahapitiye Dhammaloka, University of Canterbury ?r?pati?s Critique of Cosmography in the Pur??as and Some Other Philosophies 12:00-13:00 Lunch 13:00-13:30 Marko Geslani, University of South Carolina The Ritualization of Jyoti???stra in Pur??ic R?jadharma 13:35-14:05 Toke Lindegaard Knudsen, University of Copenhagen Three Pur??ic V?kyas in the Siddh?ntasundara 14:10-14:40 Bill Mak, Kyoto University Jyoti?a Materials in the Vi??udharmottarapur??a 14:45-15:15 Tea and coffee 15:15-15:45 Krishnamurthi Ramasubramanian, Indian Institute of Technology Bombay N?laka??ha?s Understanding of the Pur??ic View 15:50-16:20 Kenneth Zysk, University of Copenhagen Chapters in the Garu?apur??a Derived from the B?hatsa?hit? 16:30-17:00 Group Discussion TUESDAY, MAY 21, 2019: READINGS OF SANSKRIT TEXTS UNIVERSITY OF COPENHAGEN, SOUTH CAMPUS, ROOM 27.1.47 09:45-10:00 Tea and coffee 10:00-12:30 Bh?gavatapur??a 5.16 with the Commentary of Va???dhara?led by David Buchta 12:30-14:00 Lunch 14:00-16:30 Selections from ?r?pati's Siddh?nta?ekhara?led by Jambugahapitiye Dhammaloka 18:30 Dinner for invited participants WEDNESDAY, MAY 22, 2019: READINGS OF SANSKRIT TEXTS UNIVERSITY OF COPENHAGEN, SOUTH CAMPUS, ROOM 27.0.49 09:45-10:00 Tea and coffee 10:00-12:30 Var?hamihira's B?hatsa?hit? 47 (Pu?yasn?na)?led by Marko Geslani 12:30-14:00 Lunch 14:00-16:30 Vi??udharmottarapur??a 166-167?led by Bill Mak Please direct questions to the organizer Toke Lindegaard Knudsen at toke.knudsen at hum.ku.dk. This workshop has received funding from the European Union's Horizon 2020 research and innovation program under the Marie Sk?odowska-Curie grant agreement no. 701709 and from the Department of Cross-Cultural and Regional Studies, University of Copenhagen. -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: TORSWORKSHOPPROGRAM.pdf Type: application/pdf Size: 63048 bytes Desc: not available URL: From mmdesh at umich.edu Mon May 6 13:14:27 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Mon, 06 May 19 06:14:27 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ?????????? ???? ???????: ????? ??? ? ????????????????? ??????????????????? ??????? As the son of Jamadagni, the heroic Parashurama holding an axe in his hand eliminated evil warriors twenty-one times. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From jpo at austin.utexas.edu Mon May 6 20:04:41 2019 From: jpo at austin.utexas.edu (Olivelle, J P) Date: Mon, 06 May 19 20:04:41 +0000 Subject: [INDOLOGY] Query Message-ID: <4084F9BF-1C62-4A8D-9152-CEB3EF99AEBE@austin.utexas.edu> A scholar who does no belong to this group asked me a question, and I draw a blank. ?I amlooking for a Hindu myth about a son's search for his father. Does something come to mind? Telemachus? search for Odysseus has triggered my quest.? Any ideas will be deeply appreciated. With thanks and best wishes, Patrick From jpo at austin.utexas.edu Mon May 6 20:08:11 2019 From: jpo at austin.utexas.edu (Olivelle, J P) Date: Mon, 06 May 19 20:08:11 +0000 Subject: [INDOLOGY] Query Message-ID: Sorry for bombarding you all with questions. But I came across this citation in a work that I am editing, and I cannot trace it. The only Bh?vaviveka I know of is the well-known Buddhist philosopher, but it is unlikely that my author is referring to him. ???????? ????? ???? ???????? ??? ????? ? ???? ?????? ?????? ????????????: ? ??? ????????????????????????? ? Thanks. Patrick -------------- next part -------------- An HTML attachment was scrubbed... URL: From arlogriffiths at hotmail.com Tue May 7 04:00:09 2019 From: arlogriffiths at hotmail.com (Arlo Griffiths) Date: Tue, 07 May 19 04:00:09 +0000 Subject: [INDOLOGY] Announcement: Epigraphy Workshop at Tokyo (27-28 May 2019) In-Reply-To: <74506F15-EDC4-4620-AC65-4851598E7BC9@efeo.net> Message-ID: Dear colleagues, I am forwarding the announcement(s) of a workshop that will take place in Tokyo a few weeks from now. Best wishes, Arlo Griffiths De: Ryosuke Furui > Objet: [vihara:00033] Announcement: Epigraphy Workshop (27-28 May 2019) Date: 26 avril 2019 16:00:11 UTC+2 Dear Friends I herewith send you the flyers (English / Japanese) of the forthcoming workshop, 'Epigraphic Evidence on Patronage and Social Context of Buddhist Monasteries in Medieval South and Southeast Asia', organized by the team of epigraphic studies. Please kindly forward them to your friends and colleagues who may have interest in the event, which is open to anybody. In the workshop, we will discuss the material and mundane aspects of Buddhist monasteries in diverse regions of South and Southeast Asia to detect the difference and commonality among them and expect to gain some insight into the causes of continuance of some and disappearance of the others. We look forward to the vigorous interactions among all the participants. With best wishes, Ryosuke Furui Department of South Asian Studies Institute for Advanced Studies on Asia The University of Tokyo -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: EpigraphyWorkshop_flyerEnglish.pdf Type: application/pdf Size: 2462012 bytes Desc: not available URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: EpigraphyWorkshop_flyerJapanese.pdf Type: application/pdf Size: 2447652 bytes Desc: not available URL: From karp at uw.edu.pl Tue May 7 04:55:30 2019 From: karp at uw.edu.pl (Artur Karp) Date: Tue, 07 May 19 06:55:30 +0200 Subject: [INDOLOGY] Gerard Fussman's paper Message-ID: Dear Indologists, I need to read 1988 Fussman's paper, but am unable to obtain the text from the Net. Quite a number of mentions, but not the text itself. Would anyone kindly share a copy? My deep appreciation and thanks. Artur Karp (ret.) Uniwersytet Warszawski Polska -------------- next part -------------- An HTML attachment was scrubbed... URL: From karp at uw.edu.pl Tue May 7 08:02:52 2019 From: karp at uw.edu.pl (Artur Karp) Date: Tue, 07 May 19 10:02:52 +0200 Subject: [INDOLOGY] Gerard Fussman's paper In-Reply-To: Message-ID: Dear Indologists, Thanks to Adam Bowles I already have the PDF copy of the paper. Greetings from the suddenly sunny Warsaw, Artur wt., 7 maj 2019 o 06:55 Artur Karp napisa?(a): > Dear Indologists, > > I need to read 1988 Fussman's paper, but am unable to obtain the text from > the Net. Quite a number of mentions, but not the text itself. > > the Mauryan empire. In: The Indian Historical Review, 14(1-2), 1987-88, > pp. 43-72.> > > > Would anyone kindly share a copy? My deep appreciation and thanks. > > > Artur Karp (ret.) > > > Uniwersytet Warszawski > > Polska > > > > > > -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Tue May 7 13:26:26 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Tue, 07 May 19 06:26:26 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??????????????????? ???? ?????? ??????? ? ??????????? ????? ?????????? ??????? ??????? Having become Rama in the dynasty of Ikshvaku, he killed the ten-headed Ravana, who had abducted Sita, and freed her, the daughter of Janaka. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From jm63 at soas.ac.uk Tue May 7 13:54:52 2019 From: jm63 at soas.ac.uk (James Mallinson) Date: Tue, 07 May 19 14:54:52 +0100 Subject: [INDOLOGY] 2019 Society for Tantric Studies CFP Message-ID: Dear colleagues, Please see below for a call for papers reposted from the RISA list on behalf of Prof. Glen Hayes. Yours, with best wishes, Jim Greetings, With the semester winding down, I would like to repost the Call for Papers for the 2019 Conference of the Society for Tantric Studies, which will take place in Flagstaff, Arizona on September 27-29. We are pleased to announce that Dr. Alexis G. Sanderson, Spalding Professor Emeritus of Eastern Religions and Ethics at Oxford University, will be delivering the keynote address. The deadline for proposals is May 31. I paste in below the basic conference information: The Society for Tantric Studies invites papers for its next conference, to be held in Flagstaff, Arizona from Friday September 27 through Sunday September 29, 2019. The Society for Tantric Studies (STS), founded in 1985, is a forum of exchange for scholars engaged in the academic study of Tantra both in its traditional Asian contexts and more recently in diverse global manifestations. The conference provides an opportunity for scholars to collaborate across traditional boundaries of religious traditions (e.g. Hinduism, Buddhism, Jainism), present-day nation-states and geography (e.g. India, Tibet, China, Japan), and academic disciplines (e.g. history of religions, anthropology, art history, linguistics, sociology). Above all, the STS is committed to critical and creative inquiry. It is not an advocacy forum for Tantric practice and neither endorses nor prohibits particular approaches to either the study or the practice of Tantra. Scholars with doctorates in relevant academic disciplines (such as Religion, Asian Studies, Sociology, Psychology, Anthropology, Art History, History, Philosophy, or Women?s Studies) who are researching and/or teaching in relevant areas of Tantric Studies are encouraged and invited to present, attend, and/or participate in the conference. Graduate students in any of these, or related, disciplines are also encouraged to present and attend the conference. Scholars and graduate students are welcome to attend without presenting. FEES: The STS is a volunteer-run, non-profit, and has no outside sources of funding. The conference fees will be used strictly for conference expenses, such as room use, AV equipment, and support for a keynote speaker. For 2019 the suggested conference fees are $150 for working scholars, $50 for graduate students, and $75 for retired scholars. We invite fully formed panels and individual papers. Proposals should be no longer than 1,000 words. Abstracts should be no longer than 150 words. In addition, all participants should include a CV. Digital versions (.pdf format) of proposals and abstracts, as well as CVs should be emailed to Glen A. Hayes, Professor Emeritus of Religion, Bloomfield College at tantricstudies at gmail.com . SUBMISSION and ACCEPTANCE DEADLINE: Proposals must be submitted no later than May 31, 2019. The Steering Committee will send out notices of acceptance by June 30, 2019. Participants are asked to confirm their attendance and submit the registration fee no later than July 31, 2019. Some of the themes suggested by members of the Society include, but are not limited to, the following topics: Tantra and Power (royal, spiritual, magical) Tribal Elements in Tantra Women in Tantra (symbolically, literally, textually, ethnographically) Tantric Art and Tantric Texts Tantric Textual Theories of Practice and their Limits Tantra and Yoga The Hatha Yoga Project at SOAS Body Practice in Tantra Tantra and Aesthetics Tantra, Physiology, and Landscape Texts and Translations Cognitive Science, Neuroscience, and the Study of Tantra Tantric Philosophical Traditions Tantric Typologies of Self Tantric Studies in 2018: The State of the Field Critical Reflections on Western Approaches to Tantric Studies. The Psychologizing of Tantra in the West. Tantra and Science Fiction LOCATION: The conference and accommodations will be at the High Country Conference Center, adjacent to the campus of Northern Arizona University in Flagstaff, Arizona. Here is their link: http://www.highcountryconferencecenter.com/meetings Lodging will be at the Drury Hotel, across the street from the conference center. A restaurant and coffee shop are located on the premises. Special conference room rates begin at $143 for a single, and $153 for a double. A block of rooms will be held for conference attendees until September 7, 2019. You may visit their website at:https://www.druryhotels.com/locations/flagstaff-az/drury-inn-and-suites-flagstaff The link for booking rooms for the conference is at: https://www.druryhotels.com/bookandstay/newreservation/?groupno=2360664 Attendees should fly into Phoenix and either drive up to Flagstaff (approximately 2 hours) or take a connecting flight into Flagstaff airport. We recommend staying for an extra day or two to arrange for visits to the Grand Canyon (2 hours), Sedona (1 hour), and Meteor Crater (1 hour), among the many local attractions. -------------- next part -------------- An HTML attachment was scrubbed... URL: From a.petrocchi at cantab.net Wed May 8 08:44:51 2019 From: a.petrocchi at cantab.net (Alessandra Petrocchi) Date: Wed, 08 May 19 09:44:51 +0100 Subject: [INDOLOGY] New Book Announcement Message-ID: <58820.81.109.125.217.1557305091.squirrel@www.cantab.net> Dear colleagues, it is my pleasure to announce the publication of my book: Alessandra Petrocchi, ?The GaNitatilaka and its Commentary: Two Medieval Sanskrit Mathematical Texts?, London: Routledge, 2019. It is the first full English translation, philological analysis, and study of both the mathematical text by ZrIpati and its Sanskrit commentary by SiMhatilakasUri. Also, in the book the Sanskrit edition by KApadIA has been critically revised. The volume is 438 pages in length, the hardback edition is ? 150. www.taylorfrancis.com/books/9781351022262 The book can be purchased from Routledge; it is available on Amazon as well. Sincerely, Alessandra. Dr Alessandra Petrocchi Leverhulme Trust Early Career Research Fellow Faculty of Linguistics Philology and Phonetics University of Oxford From mmdesh at umich.edu Wed May 8 13:18:09 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Wed, 08 May 19 06:18:09 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ???????????????? ?????? ?????? ??????? ????? ? ?????? ????? ??????????????: ??????? Having become Krishna's elder brother, the plough-wielding Balarama dug up the Yamuna river in Vraja and killed the demon Dhenuka. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From drdj at austin.utexas.edu Wed May 8 17:01:29 2019 From: drdj at austin.utexas.edu (Donald R Davis) Date: Wed, 08 May 19 17:01:29 +0000 Subject: [INDOLOGY] Studies of Kumarasambhava Message-ID: Dear Colleagues, I would appreciate references to studies of Kalidasa?s Kumarasambhava. I am aware of work by Gary Tubb, David Smith, Ayal Amer, Martina Jackmuth, and contributions (though not pointed studies) by Daniel Ingalls, Yigal Bronner, David Shulman, and Edwin Gerow. Is Prof. Tubb?s dissertation, "The Kuma?rasam?bhava in the light of Indian theories of the Maha?ka?vya" available? Proquest/UMI seems not to have a master from which to order a copy. Many thanks, Don Davis Dept. of Asian Studies University of Texas at Austin -------------- next part -------------- An HTML attachment was scrubbed... URL: From krishnaprasadah.g at gmail.com Wed May 8 17:07:45 2019 From: krishnaprasadah.g at gmail.com (Krishnaprasad G) Date: Wed, 08 May 19 22:37:45 +0530 Subject: [INDOLOGY] Studies of Kumarasambhava In-Reply-To: Message-ID: Kumarasambhava Vimarsa by Krsnamacariar. Available in Sahridaya The Sanskrit journal. On Wed 8 May, 2019, 10:32 PM Donald R Davis via INDOLOGY, < indology at list.indology.info> wrote: > Dear Colleagues, > > > > I would appreciate references to studies of Kalidasa?s *Kumarasambhava*. > I am aware of work by Gary Tubb, David Smith, Ayal Amer, Martina Jackmuth, > and contributions (though not pointed studies) by Daniel Ingalls, Yigal > Bronner, David Shulman, and Edwin Gerow. Is Prof. Tubb?s dissertation, "The > Kuma?rasam?bhava in the light of Indian theories of the Maha?ka?vya" > available? Proquest/UMI seems not to have a master from which to order a > copy. > > > > Many thanks, > > > > Don Davis > > Dept. of Asian Studies > > University of Texas at Austin > > > > > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From drdj at austin.utexas.edu Wed May 8 17:23:37 2019 From: drdj at austin.utexas.edu (Donald R Davis) Date: Wed, 08 May 19 17:23:37 +0000 Subject: [INDOLOGY] Studies of Kumarasambhava In-Reply-To: Message-ID: I now have Prof. Tubb?s dissertation! Other references still welcome. Best, Don From: Krishnaprasad G Sent: Wednesday, May 8, 2019 12:08 PM To: Donald R Davis Cc: Indology Subject: Re: [INDOLOGY] Studies of Kumarasambhava Kumarasambhava Vimarsa by Krsnamacariar. Available in Sahridaya The Sanskrit journal. On Wed 8 May, 2019, 10:32 PM Donald R Davis via INDOLOGY, > wrote: Dear Colleagues, I would appreciate references to studies of Kalidasa?s Kumarasambhava. I am aware of work by Gary Tubb, David Smith, Ayal Amer, Martina Jackmuth, and contributions (though not pointed studies) by Daniel Ingalls, Yigal Bronner, David Shulman, and Edwin Gerow. Is Prof. Tubb?s dissertation, "The Kuma?rasam?bhava in the light of Indian theories of the Maha?ka?vya" available? Proquest/UMI seems not to have a master from which to order a copy. Many thanks, Don Davis Dept. of Asian Studies University of Texas at Austin _______________________________________________ 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) This message is from an external sender. Learn more about why this matters. -------------- next part -------------- An HTML attachment was scrubbed... URL: From H.J.H.Tieken at hum.leidenuniv.nl Wed May 8 18:04:24 2019 From: H.J.H.Tieken at hum.leidenuniv.nl (Tieken, H.J.H.) Date: Wed, 08 May 19 18:04:24 +0000 Subject: [INDOLOGY] Studies of Kumarasambhava In-Reply-To: Message-ID: It is not much. but on the last page of my article "The Structure of K?lid?sa's Raghuva??a" (Studien zur Indologie und Iranistik 15 (1989), pp.151-158) I also say something about the Kum?rasa?bhava. A pdf of the article can be found on my website. For a study of the Mah?k?vya genre, of which the KS is a fine example, see my article "On Beginnings: Introductions and Prefaces in K?vya", in Bronner, Shulman and Tubb (eds.). Innovations and Turning Points ..., Oxford 2014, pp. 86 ff, pdf on my website. Herman 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 Donald R Davis via INDOLOGY [indology at list.indology.info] Verzonden: woensdag 8 mei 2019 19:01 Aan: Indology Onderwerp: [INDOLOGY] Studies of Kumarasambhava Dear Colleagues, I would appreciate references to studies of Kalidasa?s Kumarasambhava. I am aware of work by Gary Tubb, David Smith, Ayal Amer, Martina Jackmuth, and contributions (though not pointed studies) by Daniel Ingalls, Yigal Bronner, David Shulman, and Edwin Gerow. Is Prof. Tubb?s dissertation, "The Kuma?rasam?bhava in the light of Indian theories of the Maha?ka?vya" available? Proquest/UMI seems not to have a master from which to order a copy. Many thanks, Don Davis Dept. of Asian Studies University of Texas at Austin -------------- next part -------------- An HTML attachment was scrubbed... URL: From ambapradeep at gmail.com Thu May 9 11:42:12 2019 From: ambapradeep at gmail.com (Amba Kulkarni) Date: Thu, 09 May 19 17:12:12 +0530 Subject: =?utf-8?B?W0lORE9MT0dZXSBGd2Q6IHvgpK3gpL7gpLDgpKTgpYDgpK/gpLXgpL/gpKbgpY3gpLXgpKTgpY3gpKrgpLDgpL/gpLfgpKTgpY19IDZ0aCBJbnRlcm5hdGlvbmFsIFNhbnNrcml0IENvbXB1dGF0aW9uYWwgTGluZ3Vpc3RpY3MgU3ltcG9zaXVtOiBEZWFkbGluZSBFeHRlbmRlZCB0byBNYXkgMjV0aA==?= In-Reply-To: Message-ID: Forwarding the message for information. Apologies for cross posting. Best, Amba Kulkarni ---------- Forwarded message --------- From: Pawan Goyal Date: Wed, 8 May 2019 at 22:31 Subject: {???????????????????} 6th International Sanskrit Computational Linguistics Symposium: Deadline Extended to May 25th To: Pawan Goyal *Apologies if you have received multiple copies of this email* *Please consider contributing papers and distribute to your colleagues who may be interested* ------------------------------------------------------------------------------------------------------ 6th International Sanskrit Computational Linguistics Symposium (6th ISCLS) Indian Institute of Technology Kharagpur, West Bengal, India -- 721302 October 23-25, 2019 Website: https://iscls.github.io/ Convenor: Pawan Goyal, IIT Kharagpur ------------------------------------------------------------------------------------------------------ *Call for papers (Deadline Extended to May 25th, 2019)* Dear Colleagues, FULL papers are invited on original and unpublished research on various aspects of Computational Linguistics and Digital Humanities related to Sanskrit (Classical and Vedic), Prakrit, Pali, Buddhist Hybrid Sanskrit, etc. *Important Dates:* Submission Deadline: May 25th, 2019 (Extended) Notification of Acceptance: July 20th, 2019 Camera Ready Version Due: August 10th, 2019 You are requested to submit your research paper using the EasyChair Submission Portal: https://easychair.org/conferences/?conf=6thiscls. The submissions should not exceed 20 pages, and will be reviewed by the program committee members, as listed below. To prepare your submission, please use the latex source files listed on the website, and follow the instructions provided there. The areas of interest include, but are not limited to: ** Sanskrit Computational linguistics: with extensions to related ancient Indian languages (Vedic, Pali, Prakrits)* Digital lexicons, thesauri and wordnets Computational phonology and morphology Syntactic analysis Prose order normalisation Parsing Structural semantics Machine Translation Automatic analysis of Sanskrit corpus Machine Learning approaches to computational processing Navya Ny?ya technical language processing and semantic analysis Information extraction ** Sh?stric Sanskrit texts and computation* Computer modeling and simulation of Paninian and other traditional grammars Theories of ??bdabodha and Sanskrit computational processing ** Sanskrit digital libraries management:* Tools for acquisition & maintenance of Sanskrit digital corpus Library crawlers or search tools in Sanskrit corpus Incorporation of grammatical information in Sanskrit corpus Automated tools for evaluation of Sanskrit poetry, e.g., meter recognition/verification, ala?k?ra identification, ?le?a analysis Software tools for phylogenic studies, intertextuality management, establishment of critical editions, and other philological applications OCR recognition of romanized Sanskrit as well as ancient Indian scripts Digital cataloguing of manuscripts Digital font creation, rendering of phonetic features, etc. Encoding procedures and workflows Presentation and transformation of TEI data Named entity recognition Collaborative annotation and editing Alignment of text with images (including manuscripts) User interface design ** Misc computer applications relevant to Sanskrit:* Software tools for teaching Sanskrit Sanskrit speech recognition and synthesis Social media applications for Sanskrit dissemination *Programme Committee * Stefan Baums (University of Munich) Laxmidhar Behera (IIT Kanpur) Brendan Gillon (McGill University) Pawan Goyal (IIT Kharagpur) Olivier Hellwig (University of Zurich) G?rard Huet (Inria Paris) Amba Kulkarni (University of Hyderabad) Malhar Kulkarni (IIT Bombay) Girish Nath Jha (JNU, Delhi) Andrew Ollett (Harvard University, Cambridge, MA) Dhaval Patel (Ahmedabad) Ganesh Ramakrishnan (IIT Bombay) Pavan Kumar Satuluri (Chinmaya Vishwavidyapeeth, Veliyanad) Peter Scharf (IIIT Hyderabad) Srinivasa Varakhedi (KKSU, Ramtek) K Varalakshmi (Osmania University, Hyderabad) Web Chair: Amrith Krishna, IIT Kharagpur Previous Editions: INRIA Paris Rocquencourt (2007), Brown University, USA (2008), University of Hyderabad, India (2009), JNU, Delhi, India (2010) and IIT Bombay (2013) ------------------------------------------------------------------------------------------------------ Regards, Pawan Goyal Assistant Professor Department of Computer Science and Engineering Indian Institute of Technology Kharagpur, West Bengal, India -- 721302 > -- You received this message because you are subscribed to the Google Groups "???????????????????" group. To unsubscribe from this group and stop receiving emails from it, send an email to bvparishat+unsubscribe at googlegroups.com. To post to this group, send email to bvparishat at googlegroups.com. To view this discussion on the web visit https://groups.google.com/d/msgid/bvparishat/CADvMYTY9DSXanXpAYUmnZxNSq6dOeRtc821DcVTqjnxxM3fqrA%40mail.gmail.com . For more options, visit https://groups.google.com/d/optout. -- ? ?? ?????: ?????? ????? ??????: ll Let noble thoughts come to us from every side. - Rig Veda, I-89-i. Professor & Head Department of Sanskrit Studies University of Hyderabad Prof. C.R. Rao Road Hyderabad-500 046 (91) 040 23133802(off) http://scl.samsaadhanii.in http://sanskrit.uohyd.ac.in/scl http://tdil-dc.in/scl http://sanskrit.uohyd.ac.in/faculty/amba -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Thu May 9 13:32:47 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Thu, 09 May 19 06:32:47 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ????? ??????????? ???? ?????????????: ? ????????????? ????? ????? ?????????: ??????? In the form of Buddha, with a compassionate heart, thinking of the benefit of the people, he taught a doctrine with the principal notion of non-violence. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From julia.hegewald at uni-bonn.de Thu May 9 15:04:30 2019 From: julia.hegewald at uni-bonn.de (Julia Hegewald) Date: Thu, 09 May 19 17:04:30 +0200 Subject: [INDOLOGY] 25th EASAA conference 13-17 July 2020 - First Announcement In-Reply-To: Message-ID: <4E56E5D2-6D86-4CE2-BD18-1E0C29B29302@uni-bonn.de> > From: EASAA 2020 > Subject: 25th EASAA conference 13-17 July 2020 - First Announcement > Date: 9 May 2019 16:08:35 GMT+2 > To: easaa2020barcelona at gmail.com > > Dear colleagues, > > We are pleased to announce that the 25th conference of the European Association for South Asian Archaeology and Art will take place in Barcelona on July 13th-17th 2020. You will find the First Announcement attached to this email, whit details on abstract guidelines and submission deadlines. Further details will be posted soon on a webpage dedicated to the conference and on the association's webpage. > > For those of you with a tweeter account, please follow the newly created @EASAA_ArchAnt for further news and announcements about the conference (#EASAA2020) and South Asian Archaeology and Art in general. > > Please do not hesitate to get in touch if you need any further information. > > Looking forward to seeing you in Barcelona, > > Carla and Marco > > > > ------------------------------------------------------------------------------------------- > 25th EASAA conference > Universitat Pompeu Fabra - Campus Ciutadella > c/Trias Fargas 25-27, 08005 Barcelona, Spain Prof. Dr. Julia A. B. Hegewald Professor of Oriental Art History Head of Department University of Bonn Institute of Oriental and Asian Studies (IOA) Department of Asian and Islamic Art History Adenauerallee 10 53113 Bonn Germany Email: julia.hegewald at uni-bonn.de www.aik.uni-bonn.de Tel. 0049-228-73 7213 Fax. 0049-228-73 4042 -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: 25thEASAA-First-announcment.pdf Type: application/pdf Size: 733039 bytes Desc: not available URL: -------------- next part -------------- An HTML attachment was scrubbed... URL: From soni at staff.uni-marburg.de Fri May 10 03:50:56 2019 From: soni at staff.uni-marburg.de (soni at staff.uni-marburg.de) Date: Fri, 10 May 19 05:50:56 +0200 Subject: [INDOLOGY] New Book on Prakrit, Sanskrit and Jaina Studies Message-ID: <20190510055056.Horde.g1AnqrZLST-a4q9qQTNhCuz@home.staff.uni-marburg.de> Scholars in the the field may like to know about this book released on 3rd May 2019: Carusri Essays In Honour Of Svastisri Charukirti Bhattaraka Pattacharya Editors: Hampa Nagarajaiah, Jayandra Soni, Please see here: https://www.sapnaonline.com/books/carusri-essays-honour-svastisri-charukirti-hampa-nagarajaiah-9388913361-9789388913362?position=1&searchString=carusri There is a 15% discount at the moment, from 400 to 340 Rupees The ToCs is attached, in the hope that it will come though. Jay Soni Innsbruck . -- -------------- next part -------------- A non-text attachment was scrubbed... Name: C?ru?r?TOCs.pdf Type: application/pdf Size: 48150 bytes Desc: not available URL: From mmdesh at umich.edu Fri May 10 13:39:05 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Fri, 10 May 19 06:39:05 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ????? ??????????? ??????????? ???:? ??????????????????? ??????????? ???????? ??????? At the end of the Evil age of Kali, Krishna/Vishnu will appear in the form of Kalki and he will put an end to evil-doers in order to establish a righteous order. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mark.allon at sydney.edu.au Fri May 10 22:27:43 2019 From: mark.allon at sydney.edu.au (Mark Allon) Date: Fri, 10 May 19 22:27:43 +0000 Subject: [INDOLOGY] Crowdfunding for Gandhari manuscripts In-Reply-To: <87h8acq8vp.fsf@lmu.de> Message-ID: Dear list members, The initial response to our crowdfunding campaign to support the ongoing study and conservation of Gandhari manuscripts has been excellent. We have received numerous requests for further information from interested scholars in both public and private communications, in response to which we have updated the crowdfunding page with further details on the state and status of the scrolls and how the funds will be spent (https://crowdfunding.sydney.edu.au/project/10335/updates/1). Further updates will be given on the site as we move from funding into implementation of the project. Thank you to all those who have supported this initiative so far and please pass on the crowdfunding request to your own networks. Best wishes Mark Allon Richard Salomon Paul Harrison Dr Mark Allon Chair, Dept. of Indian Subcontinental Studies The University of Sydney Australia -----Original Message----- From: INDOLOGY On Behalf Of Stefan Baums via INDOLOGY Sent: Friday, 3 May 2019 5:45 PM To: Mark Allon via INDOLOGY Subject: Re: [INDOLOGY] Crowdfunding for Gandhari manuscripts Dear Mark, thank you for your post ? this is very interesting, both the material and the crowdfunding experiment! I have three questions about the two scrolls and the plans you have for them: 1. How extensive are the preserved texts? Some other fragments of the Pratyutpannabuddhasa?mukh?vasthitasam?dhis?tra scroll were just published in JIABS Harrison, Paul, Timothy Lenz and Richard Salomon. 2018. ?Fragments of a G?ndh?r? Manuscript of the Pratyutpannabuddhasa?mukh?vasthitasam?dhis?tra (Studies in G?ndh?r? Manuscripts 1).? Journal of the International Association of Buddhist Studies 41: 117?143. but those amount to a total of only eleven partial lines: https://protect-au.mimecast.com/s/l_HNCnxyErCBlg4ws9s7BN?domain=gandhari.org Are the new fragments more substantial? Concerning the Sam?dhir?jas?tra, only the left half of the scroll appears to be preserved, i.e., half of each line will be missing. How many lines are in that fragment? 2. Which concrete tasks do you plan to use the funding you raise for ? research assistants, travel, equipment? The crowdfunding description only has a very general reference to ?research, consulting and resources.? 3. Images of these two scrolls in their rolled?up state (like the one you show on your page) were circulated fifteen years ago by a London?based art dealer looking for a buyer. Are the scrolls with you in Sydney now? Did you buy them? All best, Stefan -- Stefan Baums, Ph.D. Institut f?r Indologie und Tibetologie Ludwig?Maximilians?Universit?t M?nchen _______________________________________________ INDOLOGY mailing list INDOLOGY at list.indology.info indology-owner at list.indology.info (messages to the list's managing committee) https://protect-au.mimecast.com/s/kEtwCoVzGQiWl5A9Szt8OY?domain=listinfo.indology.info (where you can change your list options or unsubscribe) -------------- next part -------------- An HTML attachment was scrubbed... URL: From kauzeya at gmail.com Sat May 11 12:25:28 2019 From: kauzeya at gmail.com (Jonathan Silk) Date: Sat, 11 May 19 14:25:28 +0200 Subject: [INDOLOGY] the influence of shadows? Message-ID: Dear Friends, Might anyone be aware of observations about the influence of shadows in Classical India? There is a passage in a Buddhist text that speaks of the positive influence of a dh?ra?? text which is so great that, when it is held aloft, if one were to merely pass through its shadow... So I know that this is hyperbolic, but it set me wondering if there are other references to the effect of shadows... thanks! 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 https://leidenuniv.academia.edu/JASilk -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Sat May 11 13:27:25 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sat, 11 May 19 06:27:25 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??? ? ?????????????????? ?????? ???: ???? ? ?????????????????? ??????? ???? ???? ??????? What will this loving father of the world not do for the benefit of the world? To establish righteous order, he appeared in every age. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From straubem at staff.uni-marburg.de Sat May 11 14:17:49 2019 From: straubem at staff.uni-marburg.de (Martin Straube) Date: Sat, 11 May 19 16:17:49 +0200 Subject: [INDOLOGY] the influence of shadows? In-Reply-To: Message-ID: <20190511161749.Horde.tqdovt_9CI5TQJwKmmK-y7e@home.staff.uni-marburg.de> Dear Jonathan, quite a few references turn up if you search for "shadow" in the SARDS database: http://www.sards.uni-halle.de/ With best wishes Martin Zitat von Jonathan Silk via INDOLOGY : > Dear Friends, > > Might anyone be aware of observations about the influence of shadows in > Classical India? There is a passage in a Buddhist text that speaks of the > positive influence of a dh?ra?? text which is so great that, when it is > held aloft, if one were to merely pass through its shadow... So I know that > this is hyperbolic, but it set me wondering if there are other references > to the effect of shadows... > thanks! > 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 > https://leidenuniv.academia.edu/JASilk -- Martin Straube Research Fellow in Pali Lexicography Pali Text Society Philipps-Universit?t Marburg Indologie und Tibetologie Deutschhausstrasse 12 35032 Marburg Germany From wujastyk at gmail.com Sat May 11 14:55:37 2019 From: wujastyk at gmail.com (Dominik Wujastyk) Date: Sat, 11 May 19 08:55:37 -0600 Subject: [INDOLOGY] the influence of shadows? In-Reply-To: Message-ID: There's a minor ??stra on this topic called "ch?y?puru?a" with texts of this name in many manuscript catalogues. It's a component of jyoti???stra. I think it has come up in this forum before, so an archive search might turn up information. Best, Dominik On Sat, 11 May 2019 at 06:26, Jonathan Silk via INDOLOGY < indology at list.indology.info> wrote: > Dear Friends, > > Might anyone be aware of observations about the influence of shadows in > Classical India? There is a passage in a Buddhist text that speaks of the > positive influence of a dh?ra?? text which is so great that, when it is > held aloft, if one were to merely pass through its shadow... So I know that > this is hyperbolic, but it set me wondering if there are other references > to the effect of shadows... > thanks! > 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 > https://leidenuniv.academia.edu/JASilk > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From martingansten at gmail.com Sat May 11 17:34:53 2019 From: martingansten at gmail.com (Martin Gansten) Date: Sat, 11 May 19 19:34:53 +0200 Subject: =?utf-8?Q?[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= Message-ID: <119a6bae-8ed5-d00a-6782-37448ecf1a1e@gmail.com> With apologies for what may be a fairly basic question, I wonder if anyone can direct me to an English-language (or German, or French at a pinch) source discussing the formation of adjectives such as ghan?ghana. (I assume that there are other such instances, though none comes immediately to mind.) B?htlingk/Roth and Monier-Williams give references to P??ini (6.1.12) etc., but I could do with something a little more accessible. Thanks in advance for any suggestions, Martin Gansten From H.J.H.Tieken at hum.leidenuniv.nl Sat May 11 17:41:24 2019 From: H.J.H.Tieken at hum.leidenuniv.nl (Tieken, H.J.H.) Date: Sat, 11 May 19 17:41:24 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: <119a6bae-8ed5-d00a-6782-37448ecf1a1e@gmail.com> Message-ID: Altindische Grammatik, Wackernagel und Debrunner, Bd 1, pp. 124, 146 and Bd 2, 2, p. 85 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 Martin Gansten via INDOLOGY [indology at list.indology.info] Verzonden: zaterdag 11 mei 2019 19:34 Aan: indology at list.indology.info Onderwerp: [INDOLOGY] Formations of the ghan?ghana type With apologies for what may be a fairly basic question, I wonder if anyone can direct me to an English-language (or German, or French at a pinch) source discussing the formation of adjectives such as ghan?ghana. (I assume that there are other such instances, though none comes immediately to mind.) B?htlingk/Roth and Monier-Williams give references to P??ini (6.1.12) etc., but I could do with something a little more accessible. Thanks in advance for any suggestions, Martin Gansten _______________________________________________ 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 mmdesh at umich.edu Sat May 11 18:06:19 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sat, 11 May 19 11:06:19 -0700 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: Hello Martin, Pata?jali's Mahabh??ya on P.6.1.12 offers several examples of this type: ?????:, ?????:, ?????:, ?????:, ?????:, ??????:. These examples are offered to illustrate some of the V?rttikas on this rule. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] On Sat, May 11, 2019 at 10:42 AM Tieken, H.J.H. via INDOLOGY < indology at list.indology.info> wrote: > Altindische Grammatik, Wackernagel und Debrunner, Bd 1, pp. 124, 146 and > Bd 2, 2, p. 85 > > 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 Martin Gansten > via INDOLOGY [indology at list.indology.info] > Verzonden: zaterdag 11 mei 2019 19:34 > Aan: indology at list.indology.info > Onderwerp: [INDOLOGY] Formations of the ghan?ghana type > > With apologies for what may be a fairly basic question, I wonder if > anyone can direct me to an English-language (or German, or French at a > pinch) source discussing the formation of adjectives such as ghan?ghana. > (I assume that there are other such instances, though none comes > immediately to mind.) B?htlingk/Roth and Monier-Williams give references > to P??ini (6.1.12) etc., but I could do with something a little more > accessible. > > Thanks in advance for any suggestions, > Martin Gansten > > > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From martingansten at gmail.com Sat May 11 18:55:03 2019 From: martingansten at gmail.com (Martin Gansten) Date: Sat, 11 May 19 20:55:03 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: <59f6c971-5590-377b-8fb8-443510800c8b@gmail.com> Thanks to Herman Tieken and Madhav Deshpande for their immediate responses. The examples given in /Altindische Grammatik /1 ?61a (regrettably I don't have vol. 2.2 to hand) are similar to those cited by Madhav from Pata?jali. Common to all is that they seem to be derived directly from verb roots, unlike those in ?62b (such as nava-nava), which lack the lengthened ? (except where this is caused by sandhi, as in alp?lpa). Am I right in concluding from this that the reduplicated forms with lengthened ? are all verbal nouns, and that no corresponding formations are made from other adjectives? My reason for asking is that I have come across a passage (in an astrological text as usual) which contrasts /kr?r?kr?ra /planets (causing death) with /samuy?saumya /planets (causing victory) and /mi?ra/ planets (giving mediocre results). Interpreting the first two words as 'evil and not evil' and 'good and not good', respectively, clearly makes no sense, as both would seem to be more or less synonymous with /mi?ra/. So I am looking for alternative interpretations, though so far without much success. Thanks again, Martin Den 2019-05-11 kl. 20:06, skrev Madhav Deshpande: > Hello Martin, > > ? ? ?Pata?jali's Mahabh??ya on P.6.1.12 offers several examples of > this type: ?????:, ?????:, ?????:, ?????:, ?????:, ??????:.? These > examples are offered to illustrate some of the V?rttikas on this rule. > > Madhav M. Deshpande > Professor Emeritus > Sanskrit and Linguistics > University of Michigan > [Residence: Campbell, California] > > > On Sat, May 11, 2019 at 10:42 AM Tieken, H.J.H. via INDOLOGY > > wrote: > > Altindische Grammatik, Wackernagel und Debrunner, Bd 1, pp. 124, > 146 and Bd 2, 2, p. 85 > > 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 Martin > Gansten via INDOLOGY [indology at list.indology.info > ] > Verzonden: zaterdag 11 mei 2019 19:34 > Aan: indology at list.indology.info > Onderwerp: [INDOLOGY] Formations of the ghan?ghana type > > With apologies for what may be a fairly basic question, I wonder if > anyone can direct me to an English-language (or German, or French at a > pinch) source discussing the formation of adjectives such as > ghan?ghana. > (I assume that there are other such instances, though none comes > immediately to mind.) B?htlingk/Roth and Monier-Williams give > references > to P??ini (6.1.12) etc., but I could do with something a little more > accessible. > > Thanks in advance for any suggestions, > Martin Gansten > > > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From H.J.H.Tieken at hum.leidenuniv.nl Sat May 11 19:28:22 2019 From: H.J.H.Tieken at hum.leidenuniv.nl (Tieken, H.J.H.) Date: Sat, 11 May 19 19:28:22 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: <59f6c971-5590-377b-8fb8-443510800c8b@gmail.com> Message-ID: Dear Martin, Renou, Grammaire sanscrite par. 147 (p. 192), treats compounds of the ghan?ghana type as "intensifs". (Except for vad?vada, they are all "intensifs d'origine verbale".) Thus, if I understand Renou correctly, saumy?saumya would not mean "good and not good", but "very good". Herman 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 Martin Gansten via INDOLOGY [indology at list.indology.info] Verzonden: zaterdag 11 mei 2019 20:55 Aan: indology at list.indology.info Onderwerp: Re: [INDOLOGY] Formations of the ghan?ghana type Thanks to Herman Tieken and Madhav Deshpande for their immediate responses. The examples given in Altindische Grammatik 1 ?61a (regrettably I don't have vol. 2.2 to hand) are similar to those cited by Madhav from Pata?jali. Common to all is that they seem to be derived directly from verb roots, unlike those in ?62b (such as nava-nava), which lack the lengthened ? (except where this is caused by sandhi, as in alp?lpa). Am I right in concluding from this that the reduplicated forms with lengthened ? are all verbal nouns, and that no corresponding formations are made from other adjectives? My reason for asking is that I have come across a passage (in an astrological text as usual) which contrasts kr?r?kr?ra planets (causing death) with samuy?saumya planets (causing victory) and mi?ra planets (giving mediocre results). Interpreting the first two words as 'evil and not evil' and 'good and not good', respectively, clearly makes no sense, as both would seem to be more or less synonymous with mi?ra. So I am looking for alternative interpretations, though so far without much success. Thanks again, Martin Den 2019-05-11 kl. 20:06, skrev Madhav Deshpande: Hello Martin, Pata?jali's Mahabh??ya on P.6.1.12 offers several examples of this type: ?????:, ?????:, ?????:, ?????:, ?????:, ??????:. These examples are offered to illustrate some of the V?rttikas on this rule. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] On Sat, May 11, 2019 at 10:42 AM Tieken, H.J.H. via INDOLOGY > wrote: Altindische Grammatik, Wackernagel und Debrunner, Bd 1, pp. 124, 146 and Bd 2, 2, p. 85 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 Martin Gansten via INDOLOGY [indology at list.indology.info] Verzonden: zaterdag 11 mei 2019 19:34 Aan: indology at list.indology.info Onderwerp: [INDOLOGY] Formations of the ghan?ghana type With apologies for what may be a fairly basic question, I wonder if anyone can direct me to an English-language (or German, or French at a pinch) source discussing the formation of adjectives such as ghan?ghana. (I assume that there are other such instances, though none comes immediately to mind.) B?htlingk/Roth and Monier-Williams give references to P??ini (6.1.12) etc., but I could do with something a little more accessible. Thanks in advance for any suggestions, Martin Gansten _______________________________________________ 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From jemhouben at gmail.com Sat May 11 19:54:35 2019 From: jemhouben at gmail.com (Jan E.M. Houben) Date: Sat, 11 May 19 21:54:35 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: Directly or indirectly relevant may be the cpds of the type *men**?menam, dhur**?dhuram*, as well as those of the type *ke**??ke**?i, kac**?kaci* : see the discussion, including references to AA 5.4.127, AA 2.2.27 (assumed to be of a larger scope than AA 5.4.127), discussions by Wackernagel, Caland, Hoffmann, in Henk Bodewitz, "The 'marriage' of Heaven and Earth" WZKS 26 (1982): 23-36, esp. pp. 28ff, 32ff. On Sat, 11 May 2019 at 21:29, Tieken, H.J.H. via INDOLOGY < indology at list.indology.info> wrote: > Dear Martin, > Renou, Grammaire sanscrite par. 147 (p. 192), treats compounds of the > ghan?ghana type as "intensifs". (Except for vad?vada, they are all > "intensifs d'origine verbale".) Thus, if I understand Renou correctly, > saumy?saumya would not mean "good and not good", but "very good". > Herman > > 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 Martin > Gansten via INDOLOGY [indology at list.indology.info] > *Verzonden:* zaterdag 11 mei 2019 20:55 > *Aan:* indology at list.indology.info > *Onderwerp:* Re: [INDOLOGY] Formations of the ghan?ghana type > > Thanks to Herman Tieken and Madhav Deshpande for their immediate > responses. The examples given in *Altindische Grammatik *1 ?61a > (regrettably I don't have vol. 2.2 to hand) are similar to those cited by > Madhav from Pata?jali. Common to all is that they seem to be derived > directly from verb roots, unlike those in ?62b (such as nava-nava), which > lack the lengthened ? (except where this is caused by sandhi, as in > alp?lpa). Am I right in concluding from this that the reduplicated forms > with lengthened ? are all verbal nouns, and that no corresponding > formations are made from other adjectives? > > My reason for asking is that I have come across a passage (in an > astrological text as usual) which contrasts *kr?r?kr?ra *planets (causing > death) with *samuy?saumya *planets (causing victory) and *mi?ra* planets > (giving mediocre results). Interpreting the first two words as 'evil and > not evil' and 'good and not good', respectively, clearly makes no sense, as > both would seem to be more or less synonymous with *mi?ra*. So I am > looking for alternative interpretations, though so far without much success. > > Thanks again, > Martin > > > Den 2019-05-11 kl. 20:06, skrev Madhav Deshpande: > > Hello Martin, > > Pata?jali's Mahabh??ya on P.6.1.12 offers several examples of this > type: ?????:, ?????:, ?????:, ?????:, ?????:, ??????:. These examples are > offered to illustrate some of the V?rttikas on this rule. > > Madhav M. Deshpande > Professor Emeritus > Sanskrit and Linguistics > University of Michigan > [Residence: Campbell, California] > > > On Sat, May 11, 2019 at 10:42 AM Tieken, H.J.H. via INDOLOGY < > indology at list.indology.info> wrote: > >> Altindische Grammatik, Wackernagel und Debrunner, Bd 1, pp. 124, 146 and >> Bd 2, 2, p. 85 >> >> 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 Martin >> Gansten via INDOLOGY [indology at list.indology.info] >> Verzonden: zaterdag 11 mei 2019 19:34 >> Aan: indology at list.indology.info >> Onderwerp: [INDOLOGY] Formations of the ghan?ghana type >> >> With apologies for what may be a fairly basic question, I wonder if >> anyone can direct me to an English-language (or German, or French at a >> pinch) source discussing the formation of adjectives such as ghan?ghana. >> (I assume that there are other such instances, though none comes >> immediately to mind.) B?htlingk/Roth and Monier-Williams give references >> to P??ini (6.1.12) etc., but I could do with something a little more >> accessible. >> >> Thanks in advance for any suggestions, >> Martin Gansten >> >> >> _______________________________________________ >> 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) > -- *Jan E.M. Houben* Directeur d'?tudes, Professor of South Asian History and Philology *Sources et histoire de la tradition sanskrite* ?cole Pratique des Hautes ?tudes (EPHE, PSL - Universit? Paris) *Sciences historiques et philologiques * 54, rue Saint-Jacques, CS 20525 ? 75005 Paris *johannes.houben at ephe.sorbonne.fr * *johannes.houben at ephe.psl.eu * *https://ephe-sorbonne.academia.edu/JanEMHouben * -------------- next part -------------- An HTML attachment was scrubbed... URL: From skarashima at gmail.com Sun May 12 01:48:48 2019 From: skarashima at gmail.com (Seishi Karashima) Date: Sun, 12 May 19 10:48:48 +0900 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: Dear colleagues, Concerning the so-called ?mre?ita-cpd, cf. Trenckner 1879: 74; PGl, p. 198, s.v. *magg?magga*; Whitney 21889: ? 1260; Speyer 1911: 316f.; Geiger ? 33; Stede 1925; AIG II 1, p. 148 *cum* Nachtr?ge, p. 44; BHSG ?? 23.12f.; Davane 1956: 130f.; Hoffmann 1960 = 1975: 113f.; Renou, Gr ? 87 c, ? 96 A; von Hin?ber 1968 ? 250; CPD I, p. 542, s.v. 1*akkha*, Epilegomena, p. 21, s.v. *?mr*.; CPD, s.vv. 4*?*, *?me??ita*, *k?ra??k?ra?a*; ; Oberlies 2001: 123c; Boll?e 2002 *The Story of Paesi*, p. 23; Caillat 2011 *Selected Papers*, p. 185n.; Shiraishi 1988: 694f.; my Abhis I, p. 69, ? 8.6, n. 4. Trenckner, Vilhelm (1824-1891) 1879 *Pali Miscellany*, pt. 1, London: Williams and Norgate. PGl = *A P?li Glossary: including the Words of the P?li Reader and of the Dhammapada*, by Dines Andersen, Copenhagen 1904~1905: Gyldendalske Boghandel; Leipzig: O. Harrassowitz. Speyer, Jacob Samuel, 1849-1913 1911 ?Indologische Analekta?, in: ZDMG 65: 313~324. Geiger = *A P?li Grammar* by Wilhelm Geiger, translated into English by Batakrishna Ghosh, revised and edited by K. R. Norman, Oxford 1994: The Pali Text Society. Stede, W. 1925 ?Reduplikationskomposita im P?li?, in: *Zeitschrift f?r Buddhismus *(1925), pp. 89-94. Davane, Gulab V. 1956 *Nominal Composition in Middle Indo-Aryan*, Poona: Decan College, Postgraduate and Research Institute (Deccan College Dissertation Series, 11). Hoffmann, Karl 1960 ?Der vedishe Typus *men?menam*?, in: KZ 76, S. 242~248 = Hoffmann 1975: 113~119. 1975~1992 *Aufs?tze zur Indoiranistik*, hrsg. von Johanna Narten, 3 Bde, Wiesbaden: L. Reichert. von Hin?ber, Oskar 1968 *Studien zur Kasussyntax des P?li, besonders des Vinaya-pi?aka*, M?nchen: J. Kitzinger (*M?nchener Studien zur Sprachwissenschaft *Beihefte, Neue Folge 2). CPD = *A Critical P?li Dictionary*, begun by V. Trenckner, ed. D. Andersen *et al.*, Copenhagen, Bristol, 1924~2011. Oberlies, Thomas 2001 *P?li: A Grammar of the Language of the Therav?da Tipi?aka: With a Concordance to Pischel?s Grammatik der Prakrit-Sprachen*, Berlin: W. de Gruyter (*Indian Philology and South Asian Studies *3). Shiraishi, Shind? ???? 1988 *Shiraishi Shind? Bukky?gaku Ronbunsh?* ?????????? [Collected Papers of Shind? Shiraishi on Buddhist Studies], ed. Toshiko Shiraishi ????, Kanagawa-ken Sagamihara-shi, Ky?bi Shuppansha ?????. Abhis = *Die A**bhisam?c?rik? Dharm??**: Verhaltensregeln f?r buddhistische M?nche der Mah?s??ghika-Lokottarav?dins*, herausgegeben, mit der chinesischen Parallelversion verglichen, ?bersetzt und kommentiert von Seishi Karashima, unter Mitwirkung von Oskar von Hin?ber, Tokyo 2012: The International Research Institute for Advanced Buddhology, Soka University (Bibliotheca Philologica et Philosophica Buddhica XIII), 3 vols. (downloadable from the following website: http://iriab.soka.ac.jp/en/publication/bppb.html) With best regards, Seishi Karashima 2019?5?12?(?) 4:55 Jan E.M. Houben via INDOLOGY : > Directly or indirectly relevant may be the cpds of the type *men**?menam, > dhur**?dhuram*, as well as those of the type *ke**??ke**?i, kac**?kaci* : > see the discussion, including references to AA 5.4.127, AA 2.2.27 (assumed > to be of a larger scope than AA 5.4.127), discussions by Wackernagel, Caland, > Hoffmann, in Henk Bodewitz, "The 'marriage' of Heaven and Earth" WZKS 26 > (1982): 23-36, esp. pp. 28ff, 32ff. > > On Sat, 11 May 2019 at 21:29, Tieken, H.J.H. via INDOLOGY < > indology at list.indology.info> wrote: > >> Dear Martin, >> Renou, Grammaire sanscrite par. 147 (p. 192), treats compounds of the >> ghan?ghana type as "intensifs". (Except for vad?vada, they are all >> "intensifs d'origine verbale".) Thus, if I understand Renou correctly, >> saumy?saumya would not mean "good and not good", but "very good". >> Herman >> >> 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 Martin >> Gansten via INDOLOGY [indology at list.indology.info] >> *Verzonden:* zaterdag 11 mei 2019 20:55 >> *Aan:* indology at list.indology.info >> *Onderwerp:* Re: [INDOLOGY] Formations of the ghan?ghana type >> >> Thanks to Herman Tieken and Madhav Deshpande for their immediate >> responses. The examples given in *Altindische Grammatik *1 ?61a >> (regrettably I don't have vol. 2.2 to hand) are similar to those cited by >> Madhav from Pata?jali. Common to all is that they seem to be derived >> directly from verb roots, unlike those in ?62b (such as nava-nava), which >> lack the lengthened ? (except where this is caused by sandhi, as in >> alp?lpa). Am I right in concluding from this that the reduplicated forms >> with lengthened ? are all verbal nouns, and that no corresponding >> formations are made from other adjectives? >> >> My reason for asking is that I have come across a passage (in an >> astrological text as usual) which contrasts *kr?r?kr?ra *planets >> (causing death) with *samuy?saumya *planets (causing victory) and *mi?ra* >> planets (giving mediocre results). Interpreting the first two words as >> 'evil and not evil' and 'good and not good', respectively, clearly makes no >> sense, as both would seem to be more or less synonymous with *mi?ra*. So >> I am looking for alternative interpretations, though so far without much >> success. >> >> Thanks again, >> Martin >> >> >> Den 2019-05-11 kl. 20:06, skrev Madhav Deshpande: >> >> Hello Martin, >> >> Pata?jali's Mahabh??ya on P.6.1.12 offers several examples of this >> type: ?????:, ?????:, ?????:, ?????:, ?????:, ??????:. These examples are >> offered to illustrate some of the V?rttikas on this rule. >> >> Madhav M. Deshpande >> Professor Emeritus >> Sanskrit and Linguistics >> University of Michigan >> [Residence: Campbell, California] >> >> >> On Sat, May 11, 2019 at 10:42 AM Tieken, H.J.H. via INDOLOGY < >> indology at list.indology.info> wrote: >> >>> Altindische Grammatik, Wackernagel und Debrunner, Bd 1, pp. 124, 146 >>> and Bd 2, 2, p. 85 >>> >>> 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 Martin >>> Gansten via INDOLOGY [indology at list.indology.info] >>> Verzonden: zaterdag 11 mei 2019 19:34 >>> Aan: indology at list.indology.info >>> Onderwerp: [INDOLOGY] Formations of the ghan?ghana type >>> >>> With apologies for what may be a fairly basic question, I wonder if >>> anyone can direct me to an English-language (or German, or French at a >>> pinch) source discussing the formation of adjectives such as ghan?ghana. >>> (I assume that there are other such instances, though none comes >>> immediately to mind.) B?htlingk/Roth and Monier-Williams give references >>> to P??ini (6.1.12) etc., but I could do with something a little more >>> accessible. >>> >>> Thanks in advance for any suggestions, >>> Martin Gansten >>> >>> >>> _______________________________________________ >>> 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) >> > > > -- > > *Jan E.M. Houben* > > Directeur d'?tudes, Professor of South Asian History and Philology > > *Sources et histoire de la tradition sanskrite* > > ?cole Pratique des Hautes ?tudes (EPHE, PSL - Universit? Paris) > > *Sciences historiques et philologiques * > > 54, rue Saint-Jacques, CS 20525 ? 75005 Paris > > *johannes.houben at ephe.sorbonne.fr * > > *johannes.houben at ephe.psl.eu * > > *https://ephe-sorbonne.academia.edu/JanEMHouben > * > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From H.J.H.Tieken at hum.leidenuniv.nl Sun May 12 07:31:22 2019 From: H.J.H.Tieken at hum.leidenuniv.nl (Tieken, H.J.H.) Date: Sun, 12 May 19 07:31:22 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: See also Jaina su?am?-su?am? "extremely happy" (but in this case no lengthening of the final vowel of the first part) Jaini, The Jaina Path of Purification word index. Herman 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 Seishi Karashima via INDOLOGY [indology at list.indology.info] Verzonden: zondag 12 mei 2019 3:48 Aan: Martin Gansten; indology at list.indology.info Onderwerp: Re: [INDOLOGY] Formations of the ghan?ghana type Dear colleagues, Concerning the so-called ?mre?ita-cpd, cf. Trenckner 1879: 74; PGl, p. 198, s.v. magg?magga; Whitney 21889: ? 1260; Speyer 1911: 316f.; Geiger ? 33; Stede 1925; AIG II 1, p. 148 cum Nachtr?ge, p. 44; BHSG ?? 23.12f.; Davane 1956: 130f.; Hoffmann 1960 = 1975: 113f.; Renou, Gr ? 87 c, ? 96 A; von Hin?ber 1968 ? 250; CPD I, p. 542, s.v. 1akkha, Epilegomena, p. 21, s.v. ?mr.; CPD, s.vv. 4?, ?me??ita, k?ra??k?ra?a; ; Oberlies 2001: 123c; Boll?e 2002 The Story of Paesi, p. 23; Caillat 2011 Selected Papers, p. 185n.; Shiraishi 1988: 694f.; my Abhis I, p. 69, ? 8.6, n. 4. Trenckner, Vilhelm (1824-1891) 1879 Pali Miscellany, pt. 1, London: Williams and Norgate. PGl = A P?li Glossary: including the Words of the P?li Reader and of the Dhammapada, by Dines Andersen, Copenhagen 1904~1905: Gyldendalske Boghandel; Leipzig: O. Harrassowitz. Speyer, Jacob Samuel, 1849-1913 1911 ?Indologische Analekta?, in: ZDMG 65: 313~324. Geiger = A P?li Grammar by Wilhelm Geiger, translated into English by Batakrishna Ghosh, revised and edited by K. R. Norman, Oxford 1994: The Pali Text Society. Stede, W. 1925 ?Reduplikationskomposita im P?li?, in: Zeitschrift f?r Buddhismus (1925), pp. 89-94. Davane, Gulab V. 1956 Nominal Composition in Middle Indo-Aryan, Poona: Decan College, Postgraduate and Research Institute (Deccan College Dissertation Series, 11). Hoffmann, Karl 1960 ?Der vedishe Typus men?menam?, in: KZ 76, S. 242~248 = Hoffmann 1975: 113~119. 1975~1992 Aufs?tze zur Indoiranistik, hrsg. von Johanna Narten, 3 Bde, Wiesbaden: L. Reichert. von Hin?ber, Oskar 1968 Studien zur Kasussyntax des P?li, besonders des Vinaya-pi?aka, M?nchen: J. Kitzinger (M?nchener Studien zur Sprachwissenschaft Beihefte, Neue Folge 2). CPD = A Critical P?li Dictionary, begun by V. Trenckner, ed. D. Andersen et al., Copenhagen, Bristol, 1924~2011. Oberlies, Thomas 2001 P?li: A Grammar of the Language of the Therav?da Tipi?aka: With a Concordance to Pischel?s Grammatik der Prakrit-Sprachen, Berlin: W. de Gruyter (Indian Philology and South Asian Studies 3). Shiraishi, Shind? ???? 1988 Shiraishi Shind? Bukky?gaku Ronbunsh? ?????????? [Collected Papers of Shind? Shiraishi on Buddhist Studies], ed. Toshiko Shiraishi ????, Kanagawa-ken Sagamihara-shi, Ky?bi Shuppansha ?????. Abhis = Die Abhisam?c?rik? Dharm??: Verhaltensregeln f?r buddhistische M?nche der Mah?s??ghika-Lokottarav?dins, herausgegeben, mit der chinesischen Parallelversion verglichen, ?bersetzt und kommentiert von Seishi Karashima, unter Mitwirkung von Oskar von Hin?ber, Tokyo 2012: The International Research Institute for Advanced Buddhology, Soka University (Bibliotheca Philologica et Philosophica Buddhica XIII), 3 vols. (downloadable from the following website: http://iriab.soka.ac.jp/en/publication/bppb.html) With best regards, Seishi Karashima 2019?5?12?(?) 4:55 Jan E.M. Houben via INDOLOGY >: Directly or indirectly relevant may be the cpds of the type men?menam, dhur?dhuram, as well as those of the type ke??ke?i, kac?kaci : see the discussion, including references to AA 5.4.127, AA 2.2.27 (assumed to be of a larger scope than AA 5.4.127), discussions by Wackernagel, Caland, Hoffmann, in Henk Bodewitz, "The 'marriage' of Heaven and Earth" WZKS 26 (1982): 23-36, esp. pp. 28ff, 32ff. On Sat, 11 May 2019 at 21:29, Tieken, H.J.H. via INDOLOGY > wrote: Dear Martin, Renou, Grammaire sanscrite par. 147 (p. 192), treats compounds of the ghan?ghana type as "intensifs". (Except for vad?vada, they are all "intensifs d'origine verbale".) Thus, if I understand Renou correctly, saumy?saumya would not mean "good and not good", but "very good". Herman 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 Martin Gansten via INDOLOGY [indology at list.indology.info] Verzonden: zaterdag 11 mei 2019 20:55 Aan: indology at list.indology.info Onderwerp: Re: [INDOLOGY] Formations of the ghan?ghana type Thanks to Herman Tieken and Madhav Deshpande for their immediate responses. The examples given in Altindische Grammatik 1 ?61a (regrettably I don't have vol. 2.2 to hand) are similar to those cited by Madhav from Pata?jali. Common to all is that they seem to be derived directly from verb roots, unlike those in ?62b (such as nava-nava), which lack the lengthened ? (except where this is caused by sandhi, as in alp?lpa). Am I right in concluding from this that the reduplicated forms with lengthened ? are all verbal nouns, and that no corresponding formations are made from other adjectives? My reason for asking is that I have come across a passage (in an astrological text as usual) which contrasts kr?r?kr?ra planets (causing death) with samuy?saumya planets (causing victory) and mi?ra planets (giving mediocre results). Interpreting the first two words as 'evil and not evil' and 'good and not good', respectively, clearly makes no sense, as both would seem to be more or less synonymous with mi?ra. So I am looking for alternative interpretations, though so far without much success. Thanks again, Martin Den 2019-05-11 kl. 20:06, skrev Madhav Deshpande: Hello Martin, Pata?jali's Mahabh??ya on P.6.1.12 offers several examples of this type: ?????:, ?????:, ?????:, ?????:, ?????:, ??????:. These examples are offered to illustrate some of the V?rttikas on this rule. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] On Sat, May 11, 2019 at 10:42 AM Tieken, H.J.H. via INDOLOGY > wrote: Altindische Grammatik, Wackernagel und Debrunner, Bd 1, pp. 124, 146 and Bd 2, 2, p. 85 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 Martin Gansten via INDOLOGY [indology at list.indology.info] Verzonden: zaterdag 11 mei 2019 19:34 Aan: indology at list.indology.info Onderwerp: [INDOLOGY] Formations of the ghan?ghana type With apologies for what may be a fairly basic question, I wonder if anyone can direct me to an English-language (or German, or French at a pinch) source discussing the formation of adjectives such as ghan?ghana. (I assume that there are other such instances, though none comes immediately to mind.) B?htlingk/Roth and Monier-Williams give references to P??ini (6.1.12) etc., but I could do with something a little more accessible. Thanks in advance for any suggestions, Martin Gansten _______________________________________________ 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) -- Jan E.M. Houben Directeur d'?tudes, Professor of South Asian History and Philology Sources et histoire de la tradition sanskrite ?cole Pratique des Hautes ?tudes (EPHE, PSL - Universit? Paris) Sciences historiques et philologiques 54, rue Saint-Jacques, CS 20525 ? 75005 Paris johannes.houben at ephe.sorbonne.fr johannes.houben at ephe.psl.eu https://ephe-sorbonne.academia.edu/JanEMHouben _______________________________________________ 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From H.J.H.Tieken at hum.leidenuniv.nl Sun May 12 08:09:47 2019 From: H.J.H.Tieken at hum.leidenuniv.nl (Tieken, H.J.H.) Date: Sun, 12 May 19 08:09:47 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: Sorry, I was too quick, su?am?-su?am? is probably not a compound but an expression. 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 Tieken, H.J.H. via INDOLOGY [indology at list.indology.info] Verzonden: zondag 12 mei 2019 9:31 Aan: Seishi Karashima; Martin Gansten; indology at list.indology.info Onderwerp: Re: [INDOLOGY] Formations of the ghan?ghana type See also Jaina su?am?-su?am? "extremely happy" (but in this case no lengthening of the final vowel of the first part) Jaini, The Jaina Path of Purification word index. Herman 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 Seishi Karashima via INDOLOGY [indology at list.indology.info] Verzonden: zondag 12 mei 2019 3:48 Aan: Martin Gansten; indology at list.indology.info Onderwerp: Re: [INDOLOGY] Formations of the ghan?ghana type Dear colleagues, Concerning the so-called ?mre?ita-cpd, cf. Trenckner 1879: 74; PGl, p. 198, s.v. magg?magga; Whitney 21889: ? 1260; Speyer 1911: 316f.; Geiger ? 33; Stede 1925; AIG II 1, p. 148 cum Nachtr?ge, p. 44; BHSG ?? 23.12f.; Davane 1956: 130f.; Hoffmann 1960 = 1975: 113f.; Renou, Gr ? 87 c, ? 96 A; von Hin?ber 1968 ? 250; CPD I, p. 542, s.v. 1akkha, Epilegomena, p. 21, s.v. ?mr.; CPD, s.vv. 4?, ?me??ita, k?ra??k?ra?a; ; Oberlies 2001: 123c; Boll?e 2002 The Story of Paesi, p. 23; Caillat 2011 Selected Papers, p. 185n.; Shiraishi 1988: 694f.; my Abhis I, p. 69, ? 8.6, n. 4. Trenckner, Vilhelm (1824-1891) 1879 Pali Miscellany, pt. 1, London: Williams and Norgate. PGl = A P?li Glossary: including the Words of the P?li Reader and of the Dhammapada, by Dines Andersen, Copenhagen 1904~1905: Gyldendalske Boghandel; Leipzig: O. Harrassowitz. Speyer, Jacob Samuel, 1849-1913 1911 ?Indologische Analekta?, in: ZDMG 65: 313~324. Geiger = A P?li Grammar by Wilhelm Geiger, translated into English by Batakrishna Ghosh, revised and edited by K. R. Norman, Oxford 1994: The Pali Text Society. Stede, W. 1925 ?Reduplikationskomposita im P?li?, in: Zeitschrift f?r Buddhismus (1925), pp. 89-94. Davane, Gulab V. 1956 Nominal Composition in Middle Indo-Aryan, Poona: Decan College, Postgraduate and Research Institute (Deccan College Dissertation Series, 11). Hoffmann, Karl 1960 ?Der vedishe Typus men?menam?, in: KZ 76, S. 242~248 = Hoffmann 1975: 113~119. 1975~1992 Aufs?tze zur Indoiranistik, hrsg. von Johanna Narten, 3 Bde, Wiesbaden: L. Reichert. von Hin?ber, Oskar 1968 Studien zur Kasussyntax des P?li, besonders des Vinaya-pi?aka, M?nchen: J. Kitzinger (M?nchener Studien zur Sprachwissenschaft Beihefte, Neue Folge 2). CPD = A Critical P?li Dictionary, begun by V. Trenckner, ed. D. Andersen et al., Copenhagen, Bristol, 1924~2011. Oberlies, Thomas 2001 P?li: A Grammar of the Language of the Therav?da Tipi?aka: With a Concordance to Pischel?s Grammatik der Prakrit-Sprachen, Berlin: W. de Gruyter (Indian Philology and South Asian Studies 3). Shiraishi, Shind? ???? 1988 Shiraishi Shind? Bukky?gaku Ronbunsh? ?????????? [Collected Papers of Shind? Shiraishi on Buddhist Studies], ed. Toshiko Shiraishi ????, Kanagawa-ken Sagamihara-shi, Ky?bi Shuppansha ?????. Abhis = Die Abhisam?c?rik? Dharm??: Verhaltensregeln f?r buddhistische M?nche der Mah?s??ghika-Lokottarav?dins, herausgegeben, mit der chinesischen Parallelversion verglichen, ?bersetzt und kommentiert von Seishi Karashima, unter Mitwirkung von Oskar von Hin?ber, Tokyo 2012: The International Research Institute for Advanced Buddhology, Soka University (Bibliotheca Philologica et Philosophica Buddhica XIII), 3 vols. (downloadable from the following website: http://iriab.soka.ac.jp/en/publication/bppb.html) With best regards, Seishi Karashima 2019?5?12?(?) 4:55 Jan E.M. Houben via INDOLOGY >: Directly or indirectly relevant may be the cpds of the type men?menam, dhur?dhuram, as well as those of the type ke??ke?i, kac?kaci : see the discussion, including references to AA 5.4.127, AA 2.2.27 (assumed to be of a larger scope than AA 5.4.127), discussions by Wackernagel, Caland, Hoffmann, in Henk Bodewitz, "The 'marriage' of Heaven and Earth" WZKS 26 (1982): 23-36, esp. pp. 28ff, 32ff. On Sat, 11 May 2019 at 21:29, Tieken, H.J.H. via INDOLOGY > wrote: Dear Martin, Renou, Grammaire sanscrite par. 147 (p. 192), treats compounds of the ghan?ghana type as "intensifs". (Except for vad?vada, they are all "intensifs d'origine verbale".) Thus, if I understand Renou correctly, saumy?saumya would not mean "good and not good", but "very good". Herman 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 Martin Gansten via INDOLOGY [indology at list.indology.info] Verzonden: zaterdag 11 mei 2019 20:55 Aan: indology at list.indology.info Onderwerp: Re: [INDOLOGY] Formations of the ghan?ghana type Thanks to Herman Tieken and Madhav Deshpande for their immediate responses. The examples given in Altindische Grammatik 1 ?61a (regrettably I don't have vol. 2.2 to hand) are similar to those cited by Madhav from Pata?jali. Common to all is that they seem to be derived directly from verb roots, unlike those in ?62b (such as nava-nava), which lack the lengthened ? (except where this is caused by sandhi, as in alp?lpa). Am I right in concluding from this that the reduplicated forms with lengthened ? are all verbal nouns, and that no corresponding formations are made from other adjectives? My reason for asking is that I have come across a passage (in an astrological text as usual) which contrasts kr?r?kr?ra planets (causing death) with samuy?saumya planets (causing victory) and mi?ra planets (giving mediocre results). Interpreting the first two words as 'evil and not evil' and 'good and not good', respectively, clearly makes no sense, as both would seem to be more or less synonymous with mi?ra. So I am looking for alternative interpretations, though so far without much success. Thanks again, Martin Den 2019-05-11 kl. 20:06, skrev Madhav Deshpande: Hello Martin, Pata?jali's Mahabh??ya on P.6.1.12 offers several examples of this type: ?????:, ?????:, ?????:, ?????:, ?????:, ??????:. These examples are offered to illustrate some of the V?rttikas on this rule. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] On Sat, May 11, 2019 at 10:42 AM Tieken, H.J.H. via INDOLOGY > wrote: Altindische Grammatik, Wackernagel und Debrunner, Bd 1, pp. 124, 146 and Bd 2, 2, p. 85 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 Martin Gansten via INDOLOGY [indology at list.indology.info] Verzonden: zaterdag 11 mei 2019 19:34 Aan: indology at list.indology.info Onderwerp: [INDOLOGY] Formations of the ghan?ghana type With apologies for what may be a fairly basic question, I wonder if anyone can direct me to an English-language (or German, or French at a pinch) source discussing the formation of adjectives such as ghan?ghana. (I assume that there are other such instances, though none comes immediately to mind.) B?htlingk/Roth and Monier-Williams give references to P??ini (6.1.12) etc., but I could do with something a little more accessible. Thanks in advance for any suggestions, Martin Gansten _______________________________________________ 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) -- Jan E.M. Houben Directeur d'?tudes, Professor of South Asian History and Philology Sources et histoire de la tradition sanskrite ?cole Pratique des Hautes ?tudes (EPHE, PSL - Universit? Paris) Sciences historiques et philologiques 54, rue Saint-Jacques, CS 20525 ? 75005 Paris johannes.houben at ephe.sorbonne.fr johannes.houben at ephe.psl.eu https://ephe-sorbonne.academia.edu/JanEMHouben _______________________________________________ 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From martingansten at gmail.com Sun May 12 09:28:23 2019 From: martingansten at gmail.com (Martin Gansten) Date: Sun, 12 May 19 11:28:23 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: Thanks again to all who replied so far. The list of sources contributed by Seishi Karashima is particularly impressive; I have been able to consult some, but not all. Thus far, unless I am mistaken, it seems that three kinds of reduplicated formations chiefly occur: 1. The ghan?ghana type with lengthened ? (or, once, ?) and an intensive meaning. The examples cited by traditional grammarians seem all (?) to be directly derived from a verbal root (even, /pace /Renou ?147, vad?vada?). Renou ?87, however, also cites priy?priya from the Buddhacarita and jihm?jihma from Mhv (= Mah?vastu?). Does this distinction of sources suggest the latter subtype to be secondary and modelled on the former? 2. The nava-nava type without lengthened ?, formed from regular adjectives and likewise intensive in meaning. 3. The men?menam or kac?kaci type with lengthened ?, used adverbially and meaning 'from X to X' or 'X against X'. Some would include repetitions of inflected words, such as dyavi dyavi, as a fourth kind. In the instances which prompted my query, kr?r?kr?rai? and saumy?saumyai? (and, a little later in the same text, ?ubh??ubhai?) are all (substantivized) adjectives. If the same is true of the priy?priya and jihm?jihma cited by Renou, these would seem to be parallel cases. How, in the absence of a living accent system, such intensive formations are to be distinguished from the far more common dvandva compounds of the priya-apriya type is an open question. Only by context, I suppose. ?????????, Martin -------------- next part -------------- An HTML attachment was scrubbed... URL: From baums at lmu.de Sun May 12 10:55:33 2019 From: baums at lmu.de (Stefan Baums) Date: Sun, 12 May 19 12:55:33 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: <87woiwc57e.fsf@lmu.de> Dear Martin, > The ghan?ghana type with lengthened ? (or, once, ?) and an > intensive meaning. The examples cited by traditional grammarians > seem all (?) to be directly derived from a verbal root (even, > /pace /Renou ?147, vad?vada?). there are also examples combining two nouns, at least in Buddhist texts. BHSD has phal?phala ?all manner of fruits? (so also in Pali). A first?century?CE G?ndh?r? commentary that I am working on https://gandhari.org/a_manuscript.php?catid=CKM0005 in discussing a variant of the Pali verse parovar? yassa samecca dhamm? vidh?pit? atthagat? na santi sa vedag? vusitabrahmacariyo lokantag? p?ragato ti vucati (AN II 6.19?23) that can be reconstructed as follows ?bhavabhava? (yas?a sameca) ?dharma? ?vidhuvida? ?astagada na sati? ?sa vedago? ?vu??idavo bramacarya? ?log??atao? ?paragado? (di vucadi) explains the first word as follows: *bhavabhava* ? ?bhava? bhava ceva vuta bhavati ? yas?a phalaphala phala phala ceva vucati ?*bhavabhava*: existences and more existences are spoken of, like (in the case of) phalaphala: fruits and more fruits are spoken of.? All best, Stefan -- Stefan Baums, Ph.D. Institut f?r Indologie und Tibetologie Ludwig?Maximilians?Universit?t M?nchen From rolfheiner.koch at gmail.com Sun May 12 13:15:30 2019 From: rolfheiner.koch at gmail.com (Rolf Heinrich Koch) Date: Sun, 12 May 19 15:15:30 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: <07d3e2a4-7b57-13ac-e10a-56d1bf3964bd@gmail.com> Dear colleagues I am also struggeling with a similar expression which appears repeatedly in the description of buddhist hells: yukti ayukti kara (by all available means?) da?amu?a (fines) gas? (abs. II to claim) = [The royal officers,] who claim by all available means fines [will go to the hell]. Another description at the same monastery starts with the same wording: yukti ayukti ko?a ..... sinhalese kara / ko?a = sk k?tv?. Any idea for translating? yukti ayukti k?tv? in a different way? Thank you Heiner Am 12.05.2019 um 11:28 schrieb Martin Gansten via INDOLOGY: > Thanks again to all who replied so far. The list of sources > contributed by Seishi Karashima is particularly impressive; I have > been able to consult some, but not all. > > Thus far, unless I am mistaken, it seems that three kinds of > reduplicated formations chiefly occur: > > 1. The ghan?ghana type with lengthened ? (or, once, ?) and an > intensive meaning. The examples cited by traditional grammarians seem > all (?) to be directly derived from a verbal root (even, /pace /Renou > ?147, vad?vada?). Renou ?87, however, also cites priy?priya from the > Buddhacarita and jihm?jihma from Mhv (= Mah?vastu?). Does this > distinction of sources suggest the latter subtype to be secondary and > modelled on the former? > > 2. The nava-nava type without lengthened ?, formed from regular > adjectives and likewise intensive in meaning. > > 3. The men?menam or kac?kaci type with lengthened ?, used adverbially > and meaning 'from X to X' or 'X against X'. > > Some would include repetitions of inflected words, such as dyavi > dyavi, as a fourth kind. > > In the instances which prompted my query, kr?r?kr?rai? and > saumy?saumyai? (and, a little later in the same text, ?ubh??ubhai?) > are all (substantivized) adjectives. If the same is true of the > priy?priya and jihm?jihma cited by Renou, these would seem to be > parallel cases. How, in the absence of a living accent system, such > intensive formations are to be distinguished from the far more common > dvandva compounds of the priya-apriya type is an open question. Only > by context, I suppose. > > ?????????, > Martin > > > > _______________________________________________ > 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) -- www.rolfheinrichkoch.wordpress.com -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Sun May 12 13:25:01 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sun, 12 May 19 06:25:01 -0700 Subject: [INDOLOGY] Cntinuing my Krishna verses Message-ID: Continuing my Krishna verses ???? ??????????? ??????? ?????? ???? ? ???????????????? ????????????? ??????? O Krishna, in reality there is no counting of your manifestations. You are boundless compassion incarnate, the lord who has taken the responsibility of protecting the world. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Sun May 12 14:08:31 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sun, 12 May 19 07:08:31 -0700 Subject: [INDOLOGY] Happy Mother's Day Message-ID: HAPPY MOTHER'S DAY! ????: ?????????? ????? ????? ???? ? ????? ??? ?? ??????????????? ???????????? ?? Even the Lord of the whole world is poor without his mother. Though my mother is gone, her love remains ever undiminished. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From martingansten at gmail.com Sun May 12 15:22:23 2019 From: martingansten at gmail.com (Martin Gansten) Date: Sun, 12 May 19 17:22:23 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: <87woiwc57e.fsf@lmu.de> Message-ID: Many thanks to Stefan Baums for the additional examples phal?phala and bhav?bhava. I find it interesting that so many (all?) of these reduplications with -?- /not/ derived from a verb root seem to come from Buddhist texts. Does this suggest a MIA origin of this feature? Heiner Koch wrote: > yukti ayukti ko?a ..... > > sinhalese kara / ko?a = sk k?tv?. > > Any idea for translating? yukti ayukti k?tv? in a different way? This is not my area, but would something like 'justifying the unjust' be possible? Best wishes, Martin -------------- next part -------------- An HTML attachment was scrubbed... URL: From mkapstei at uchicago.edu Sun May 12 15:28:21 2019 From: mkapstei at uchicago.edu (Matthew Kapstein) Date: Sun, 12 May 19 15:28:21 +0000 Subject: =?utf-8?Q?[INDOLOGY]_Fw:__Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: I don't believe that sth?n?sth?na - also known from Buddhist sources - has yet been added to the list. Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago ________________________________ From: INDOLOGY on behalf of Martin Gansten via INDOLOGY Sent: Sunday, May 12, 2019 10:22:23 AM To: indology at list.indology.info Subject: Re: [INDOLOGY] Formations of the ghan?ghana type Many thanks to Stefan Baums for the additional examples phal?phala and bhav?bhava. I find it interesting that so many (all?) of these reduplications with -?- not derived from a verb root seem to come from Buddhist texts. Does this suggest a MIA origin of this feature? Heiner Koch wrote: yukti ayukti ko?a ..... sinhalese kara / ko?a = sk k?tv?. Any idea for translating yukti ayukti k?tv? in a different way? This is not my area, but would something like 'justifying the unjust' be possible? Best wishes, Martin -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Sun May 12 15:51:59 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sun, 12 May 19 08:51:59 -0700 Subject: =?utf-8?Q?Re:_[INDOLOGY]=09Fw:_Formations_of_the_ghan=C4=81ghana_type?= In-Reply-To: Message-ID: There is an interesting example *mad?madam* in the Ka?ha-Upani?ad: ????? ???? ?????? ????? ???? ?????? ? ????? ?????? ???? ?????? ???????????? ?? 1.2.21 ?? However, ?a?kara interprets it as *mada+amada*: ??????????? ???? ?????? ?????????? ?????????????? ?????????????????????????????????? ?? ?? ?????? ???? ?????? ????????????? Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] On Sun, May 12, 2019 at 8:29 AM Matthew Kapstein via INDOLOGY < indology at list.indology.info> wrote: > > I don't believe that sth?n?sth?na - also known from Buddhist sources - > has yet been added to the list. > > > Matthew Kapstein > Directeur d'?tudes, > Ecole Pratique des Hautes Etudes > > Numata Visiting Professor of Buddhist Studies, > The University of Chicago > ------------------------------ > *From:* INDOLOGY on behalf of > Martin Gansten via INDOLOGY > *Sent:* Sunday, May 12, 2019 10:22:23 AM > *To:* indology at list.indology.info > *Subject:* Re: [INDOLOGY] Formations of the ghan?ghana type > > Many thanks to Stefan Baums for the additional examples phal?phala and > bhav?bhava. I find it interesting that so many (all?) of these > reduplications with -?- *not* derived from a verb root seem to come from > Buddhist texts. Does this suggest a MIA origin of this feature? > > Heiner Koch wrote: > > yukti ayukti ko?a ..... > > sinhalese kara / ko?a = sk k?tv?. > > Any idea for translating yukti ayukti k?tv? in a different way? > > > This is not my area, but would something like 'justifying the unjust' be > possible? > > Best wishes, > Martin > > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From paoloe.rosati at gmail.com Mon May 13 11:41:12 2019 From: paoloe.rosati at gmail.com (Paolo Eugenio Rosati) Date: Mon, 13 May 19 13:41:12 +0200 Subject: [INDOLOGY] Kaulajnana-nirnaya 8.32-45 Message-ID: Dear all, I am looking for a clear scan copy of the Sanskrit of this passage of the VIII patala of the Kaulajnana-nirnaya (vv. 32-45). Can anyone help me? Best, Paolo -- *Paolo E. Rosati* *PhD in Asian and African Studies(South Asia Section)Italian Institute of Oriental Studies 'Sapienza' University of Rome* *https://uniroma1.academia.edu/PaoloRosati/ * paoloe.rosati at uniroma1.it paoloe.rosati at gmail.com Skype: paoloe.rosati Mobile: (+39) 338 73 83 472 Mail priva di virus. www.avast.com <#m_3754391633225773896_DAB4FAD8-2DD7-40BB-A1B8-4E2AA1F9FDF2> -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrea.acri at ephe.sorbonne.fr Mon May 13 11:53:20 2019 From: andrea.acri at ephe.sorbonne.fr (Andrea Acri) Date: Mon, 13 May 19 11:53:20 +0000 Subject: [INDOLOGY] Kaulajnana-nirnaya 8.32-45 In-Reply-To: Message-ID: <1C69BFB4-1B0F-4CA7-8A49-4B70F1A07C32@ephe.sorbonne.fr> Dear Paolo, Bagchi?s (fairly legible) edition is on archive.org: https://archive.org/details/233609445KaulaJnanaNirnayaBagchiAndMikeMagee/page/n147 Best, Andrea Andrea ACRI ?cole Pratique des Hautes ?tudes, PSL University Ma?tre de conf?rences/Assistant Professor ?tudes tantriques/Tantric Studies Section des Sciences religieuses, Paris Publications at: www.ephe.academia.edu/AndreaAcri www.ephe.fr | www.univ-psl.fr Le 13 mai 2019 ? 13:41, Paolo Eugenio Rosati via INDOLOGY > a ?crit : Dear all, I am looking for a clear scan copy of the Sanskrit of this passage of the VIII patala of the Kaulajnana-nirnaya (vv. 32-45). Can anyone help me? Best, Paolo -- Paolo E. Rosati PhD in Asian and African Studies (South Asia Section) Italian Institute of Oriental Studies 'Sapienza' University of Rome https://uniroma1.academia.edu/PaoloRosati/ paoloe.rosati at uniroma1.it paoloe.rosati at gmail.com Skype: paoloe.rosati Mobile: (+39) 338 73 83 472 [https://ipmcdn.avast.com/images/icons/icon-envelope-tick-round-orange-animated-no-repeat-v1.gif] Mail priva di virus. www.avast.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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From krishnaprasadah.g at gmail.com Mon May 13 12:14:42 2019 From: krishnaprasadah.g at gmail.com (Krishnaprasad G) Date: Mon, 13 May 19 17:44:42 +0530 Subject: [INDOLOGY] Tarika Sangraha and Tantra Siddhanta Ratnavali Message-ID: Dear all The two books Tarkasangraha with Ganga commentary by Sivadatta Misra Tantra Siddhanta Ratnavali by Chinna svami Sastri Are available on archive, unfortunately the pages are missing and some pages are poor quality scan which is impossible to read. I am trying for years now with no luck. Could anyone please scan the copy for me. Your help is highly appreciated. Yours sincerely KP -------------- next part -------------- An HTML attachment was scrubbed... URL: From krishnaprasadah.g at gmail.com Mon May 13 12:15:28 2019 From: krishnaprasadah.g at gmail.com (Krishnaprasad G) Date: Mon, 13 May 19 17:45:28 +0530 Subject: [INDOLOGY] Tarika Sangraha and Tantra Siddhanta Ratnavali In-Reply-To: Message-ID: Sorry the typo in subject head Tarika instead Tarka On Mon 13 May, 2019, 5:44 PM Krishnaprasad G, wrote: > Dear all > > The two books > Tarkasangraha with Ganga commentary by Sivadatta Misra > Tantra Siddhanta Ratnavali by Chinna svami Sastri > Are available on archive, unfortunately the pages are missing and some > pages are poor quality scan which is impossible to read. > > I am trying for years now with no luck. Could anyone please scan the copy > for me. Your help is highly appreciated. > > Yours sincerely > KP > -------------- next part -------------- An HTML attachment was scrubbed... URL: From vjroebuck at btinternet.com Mon May 13 14:20:35 2019 From: vjroebuck at btinternet.com (Valerie Roebuck) Date: Mon, 13 May 19 15:20:35 +0100 Subject: =?utf-8?Q?[INDOLOGY]_Another_Ud=C4=81na_enquiry?= Message-ID: <4624425B-C3A1-4869-94D3-95A4BB9C6A7A@btinternet.com> Dear Friends Following my previous enquiry about Rockhill?s translation of the Tibetan Ud?navarga, I now have Gareth Sparham?s rather more recent version, The Tibetan Dhammapada: Sayings of the Buddha. Needless to say, it is quite free of stray spiders. However as an indologist who doesn?t read Tibetan, I find many of his translations of Buddhist terminology idiosyncratic, to say the least. E.g. the equivalent of apram?da is translated as ?caution? (ch. 1 passim), sam?dhi apparently as ?stabilization? (13.8 of the Sanskrit Ud?na, 13.6 of Sparham?s version, which seems to put several verses together earlier in the chapter). A particularly puzzling one is ?definite emergence? in Sparham?s 15.26, referring to some meditation state - possibly for bh?van? in the Sanskrit, though there seems to be a big difference in word order here. Do these translation choices reflect anything in the Tibetan, or is the translator simply trying to get away from earlier translations he regards as hackneyed? I would be very grateful for any insights. Valerie J Roebuck Manchester, UK -------------- next part -------------- An HTML attachment was scrubbed... URL: From soni at staff.uni-marburg.de Mon May 13 14:53:58 2019 From: soni at staff.uni-marburg.de (soni at staff.uni-marburg.de) Date: Mon, 13 May 19 16:53:58 +0200 Subject: [INDOLOGY] New Book on Prakrit, Sanskrit and Jaina Studies Message-ID: <20190513165358.Horde.c9etfoiIfmFCHhBRPAhIXya@home.staff.uni-marburg.de> Dear Colleagues, Further to the announcement of the new book, the colour pages of 2 articles inadvertently got printed in black and white. Should you be interested in the book you might like to have these pages in colour, the way in which they were originally submitted to the publisher. Please let me know if you would like to have them so that I can gladly send them to you. Sorry for the inconvenience caused by this unavoidable mistake. J. Soni ________________________________________ Scholars in the the field may like to know about this book released on 3rd May 2019: Carusri Essays In Honour Of Svastisri Charukirti Bhattaraka Pattacharya Editors: Hampa Nagarajaiah, Jayandra Soni, Please see here: https://www.sapnaonline.com/books/carusri-essays-honour-svastisri-charukirti-hampa-nagarajaiah-9388913361-9789388913362?position=1&searchString=carusri There is a 15% discount at the moment, from 400 to 340 Rupees The ToCs is attached, in the hope that it will come though. Jay Soni Innsbruck ________________________________________ . -- -- _______________________________________________ PLEASE post to this list ONLY from an email account that has been subscribed. PLEASE use a signature with your full name and institutional affiliation. RISA-L mailing list RISA-L at lists.sandiego.edu https://lists.sandiego.edu/mailman/listinfo/risa-l -------------- next part -------------- A non-text attachment was scrubbed... Name: C?ru?r?TOCs.pdf Type: application/pdf Size: 48150 bytes Desc: not available URL: From mkapstei at uchicago.edu Mon May 13 19:52:18 2019 From: mkapstei at uchicago.edu (Matthew Kapstein) Date: Mon, 13 May 19 19:52:18 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Another_Ud=C4=81na_enquiry?= In-Reply-To: <4624425B-C3A1-4869-94D3-95A4BB9C6A7A@btinternet.com> Message-ID: Dear Valerie, "Definite emergence" is the translator's rendering of nges par 'byung, the standard Tibetan for niHsaraNa and niryANa and some similar expressions. As I do not have the Skt text of the UdAnavarga handy right now, I cannot verify exactly what it translates here. Broadly, translators of Buddhist Tibetan have divided between those who prefer to translate according to the Indic terms in the background, and those who prefer to represent more literally the Tibetan. The latter practice can be in some cases misleading, as it is here. The most authoritative Tibetan-Tibetan dictionary (the Tshigs mdzod chen mo, p. 658), for instance, defines nges par 'byung in this way: "it is the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa..." I do not think that this is very well conveyed by "definite emergence." best regards, Matthew Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago ________________________________ From: INDOLOGY on behalf of Valerie Roebuck via INDOLOGY Sent: Monday, May 13, 2019 9:20:35 AM To: Indology List List Subject: [INDOLOGY] Another Ud?na enquiry Dear Friends Following my previous enquiry about Rockhill?s translation of the Tibetan Ud?navarga, I now have Gareth Sparham?s rather more recent version, The Tibetan Dhammapada: Sayings of the Buddha. Needless to say, it is quite free of stray spiders. However as an indologist who doesn?t read Tibetan, I find many of his translations of Buddhist terminology idiosyncratic, to say the least. E.g. the equivalent of apram?da is translated as ?caution? (ch. 1 passim), sam?dhi apparently as ?stabilization? (13.8 of the Sanskrit Ud?na, 13.6 of Sparham?s version, which seems to put several verses together earlier in the chapter). A particularly puzzling one is ?definite emergence? in Sparham?s 15.26, referring to some meditation state - possibly for bh?van? in the Sanskrit, though there seems to be a big difference in word order here. Do these translation choices reflect anything in the Tibetan, or is the translator simply trying to get away from earlier translations he regards as hackneyed? I would be very grateful for any insights. Valerie J Roebuck Manchester, UK -------------- next part -------------- An HTML attachment was scrubbed... URL: From vjroebuck at btinternet.com Mon May 13 21:08:39 2019 From: vjroebuck at btinternet.com (Valerie Roebuck) Date: Mon, 13 May 19 22:08:39 +0100 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Another_Ud=C4=81na_enquiry?= In-Reply-To: Message-ID: Dear Matthew Thank you, that does explain it. The most likely corresponding verse in the Sanskrit then seems to be 15.19, which has nai?kramya. The order of the verses in the Sanskrit (ed. Bernhard) and the Tibetan must be different in this chapter. Considering that this comes from a long series of verses repeated with only one or two words changed each time, it is easy to see how this could happen. Valerie J Roebuck Manchester, UK > On 13 May 2019, at 20:52, Matthew Kapstein wrote: > > Dear Valerie, > > "Definite emergence" is the translator's rendering of nges par 'byung, the standard Tibetan for niHsaraNa and niryANa and some similar expressions. As I do not have the Skt text of the UdAnavarga handy right now, I cannot verify exactly what it translates here. > > Broadly, translators of Buddhist Tibetan have divided between those who prefer to translate according to the Indic terms in the background, and those who prefer to represent more literally the Tibetan. The latter practice can be in some cases misleading, as it is here. The most authoritative Tibetan-Tibetan dictionary (the Tshigs mdzod chen mo, p. 658), for instance, defines nges par 'byung in this way: > "it is the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa..." I do not think that this is very well conveyed by "definite emergence." > > best regards, > Matthew > > Matthew Kapstein > Directeur d'?tudes, > Ecole Pratique des Hautes Etudes > > Numata Visiting Professor of Buddhist Studies, > The University of Chicago > From: INDOLOGY on behalf of Valerie Roebuck via INDOLOGY > Sent: Monday, May 13, 2019 9:20:35 AM > To: Indology List List > Subject: [INDOLOGY] Another Ud?na enquiry > > Dear Friends > > Following my previous enquiry about Rockhill?s translation of the Tibetan Ud?navarga, I now have Gareth Sparham?s rather more recent version, The Tibetan Dhammapada: Sayings of the Buddha. Needless to say, it is quite free of stray spiders. However as an indologist who doesn?t read Tibetan, I find many of his translations of Buddhist terminology idiosyncratic, to say the least. E.g. the equivalent of apram?da is translated as ?caution? (ch. 1 passim), sam?dhi apparently as ?stabilization? (13.8 of the Sanskrit Ud?na, 13.6 of Sparham?s version, which seems to put several verses together earlier in the chapter). A particularly puzzling one is ?definite emergence? in Sparham?s 15.26, referring to some meditation state - possibly for bh?van? in the Sanskrit, though there seems to be a big difference in word order here. > > Do these translation choices reflect anything in the Tibetan, or is the translator simply trying to get away from earlier translations he regards as hackneyed? I would be very grateful for any insights. > > Valerie J Roebuck > Manchester, UK -------------- next part -------------- An HTML attachment was scrubbed... URL: From yogacara at gmail.com Mon May 13 21:22:12 2019 From: yogacara at gmail.com (Dan Lusthaus) Date: Tue, 14 May 19 06:22:12 +0900 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Another_Ud=C4=81na_enquiry?= In-Reply-To: Message-ID: <91DD0D72-2D86-4041-9537-11FF12936760@gmail.com> Dear Valerie and Matthew, If you go to the online THL Tibetan to English Translation Tool and enter nges par ?byung it will spit out: JH-ENG definitely emerge/arise JH-OE, IW, RY going forth JH-OE {C}*; goes forth; go forth JH-T 'byung 'byung byung byung JH-SKT {C,MV}niryANa; (nir _/yA): {C,MSA,MV}niryAti; {C}niryAyanAya; {MSA}niHsRti http://www.thlib.org/reference/dictionaries/tibetan-dictionary/translate.php Dan > On May 14, 2019, at 6:08 AM, Valerie Roebuck via INDOLOGY wrote: > > Dear Matthew > > Thank you, that does explain it. The most likely corresponding verse in the Sanskrit then seems to be 15.19, which has nai?kramya. The order of the verses in the Sanskrit (ed. Bernhard) and the Tibetan must be different in this chapter. Considering that this comes from a long series of verses repeated with only one or two words changed each time, it is easy to see how this could happen. > > Valerie J Roebuck > Manchester, UK > >> On 13 May 2019, at 20:52, Matthew Kapstein > wrote: >> >> Dear Valerie, >> >> "Definite emergence" is the translator's rendering of nges par 'byung, the standard Tibetan for niHsaraNa and niryANa and some similar expressions. As I do not have the Skt text of the UdAnavarga handy right now, I cannot verify exactly what it translates here. >> >> Broadly, translators of Buddhist Tibetan have divided between those who prefer to translate according to the Indic terms in the background, and those who prefer to represent more literally the Tibetan. The latter practice can be in some cases misleading, as it is here. The most authoritative Tibetan-Tibetan dictionary (the Tshigs mdzod chen mo, p. 658), for instance, defines nges par 'byung in this way: >> "it is the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa..." I do not think that this is very well conveyed by "definite emergence." >> >> best regards, >> Matthew >> >> Matthew Kapstein >> Directeur d'?tudes, >> Ecole Pratique des Hautes Etudes >> >> Numata Visiting Professor of Buddhist Studies, >> The University of Chicago >> From: INDOLOGY > on behalf of Valerie Roebuck via INDOLOGY > >> Sent: Monday, May 13, 2019 9:20:35 AM >> To: Indology List List >> Subject: [INDOLOGY] Another Ud?na enquiry >> >> Dear Friends >> >> Following my previous enquiry about Rockhill?s translation of the Tibetan Ud?navarga, I now have Gareth Sparham?s rather more recent version, The Tibetan Dhammapada: Sayings of the Buddha. Needless to say, it is quite free of stray spiders. However as an indologist who doesn?t read Tibetan, I find many of his translations of Buddhist terminology idiosyncratic, to say the least. E.g. the equivalent of apram?da is translated as ?caution? (ch. 1 passim), sam?dhi apparently as ?stabilization? (13.8 of the Sanskrit Ud?na, 13.6 of Sparham?s version, which seems to put several verses together earlier in the chapter). A particularly puzzling one is ?definite emergence? in Sparham?s 15.26, referring to some meditation state - possibly for bh?van? in the Sanskrit, though there seems to be a big difference in word order here. >> >> Do these translation choices reflect anything in the Tibetan, or is the translator simply trying to get away from earlier translations he regards as hackneyed? I would be very grateful for any insights. >> >> Valerie J Roebuck >> Manchester, UK > > _______________________________________________ > 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From mkapstei at uchicago.edu Mon May 13 21:43:05 2019 From: mkapstei at uchicago.edu (Matthew Kapstein) Date: Mon, 13 May 19 21:43:05 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Another_Ud=C4=81na_enquiry?= In-Reply-To: <91DD0D72-2D86-4041-9537-11FF12936760@gmail.com> Message-ID: Dear Dan, The THL translation tool is of no use unless it is used intelligently by someone who has learned the Tibetan language the old-fashioned way. As a specialist in Tibetan Studies, I have been frequently dismayed by the dependency of current students on tools that they do not adequately control. In this case, "definitely emerge" is a red herring. It results from a failure to understand that nges(-par) as used here is simply a calque substitute for the Skt. upasarga nir- and that the verb 'byung, though often meaning "to emerge" has a broader semantic range and can also mean "to happen, occur," "to obtain," "to be born" and "to arrive, come." As you may recall, one of the nice old renderings of the Buddhist term niH-sR is "to come forth" and this, indeed, is pretty close to what the Tibetans were after with their coinage nges-par 'byung. It would be a good thing to definitely emerge from unwarranted misreadings. all best, Matthew Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago ________________________________ From: Dan Lusthaus Sent: Monday, May 13, 2019 4:22:12 PM To: Valerie Roebuck Cc: Matthew Kapstein; indology List List Subject: Re: [INDOLOGY] Another Ud?na enquiry Dear Valerie and Matthew, If you go to the online THL Tibetan to English Translation Tool and enter nges par ?byung it will spit out: JH-ENG definitely emerge/arise JH-OE, IW, RY going forth JH-OE {C}*; goes forth; go forth JH-T 'byung 'byung byung byung JH-SKT {C,MV}niryANa; (nir _/yA): {C,MSA,MV}niryAti; {C}niryAyanAya; {MSA}niHsRti http://www.thlib.org/reference/dictionaries/tibetan-dictionary/translate.php Dan On May 14, 2019, at 6:08 AM, Valerie Roebuck via INDOLOGY > wrote: Dear Matthew Thank you, that does explain it. The most likely corresponding verse in the Sanskrit then seems to be 15.19, which has nai?kramya. The order of the verses in the Sanskrit (ed. Bernhard) and the Tibetan must be different in this chapter. Considering that this comes from a long series of verses repeated with only one or two words changed each time, it is easy to see how this could happen. Valerie J Roebuck Manchester, UK On 13 May 2019, at 20:52, Matthew Kapstein > wrote: Dear Valerie, "Definite emergence" is the translator's rendering of nges par 'byung, the standard Tibetan for niHsaraNa and niryANa and some similar expressions. As I do not have the Skt text of the UdAnavarga handy right now, I cannot verify exactly what it translates here. Broadly, translators of Buddhist Tibetan have divided between those who prefer to translate according to the Indic terms in the background, and those who prefer to represent more literally the Tibetan. The latter practice can be in some cases misleading, as it is here. The most authoritative Tibetan-Tibetan dictionary (the Tshigs mdzod chen mo, p. 658), for instance, defines nges par 'byung in this way: "it is the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa..." I do not think that this is very well conveyed by "definite emergence." best regards, Matthew Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago ________________________________ From: INDOLOGY > on behalf of Valerie Roebuck via INDOLOGY > Sent: Monday, May 13, 2019 9:20:35 AM To: Indology List List Subject: [INDOLOGY] Another Ud?na enquiry Dear Friends Following my previous enquiry about Rockhill?s translation of the Tibetan Ud?navarga, I now have Gareth Sparham?s rather more recent version, The Tibetan Dhammapada: Sayings of the Buddha. Needless to say, it is quite free of stray spiders. However as an indologist who doesn?t read Tibetan, I find many of his translations of Buddhist terminology idiosyncratic, to say the least. E.g. the equivalent of apram?da is translated as ?caution? (ch. 1 passim), sam?dhi apparently as ?stabilization? (13.8 of the Sanskrit Ud?na, 13.6 of Sparham?s version, which seems to put several verses together earlier in the chapter). A particularly puzzling one is ?definite emergence? in Sparham?s 15.26, referring to some meditation state - possibly for bh?van? in the Sanskrit, though there seems to be a big difference in word order here. Do these translation choices reflect anything in the Tibetan, or is the translator simply trying to get away from earlier translations he regards as hackneyed? I would be very grateful for any insights. Valerie J Roebuck Manchester, UK _______________________________________________ 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From yogacara at gmail.com Mon May 13 21:51:40 2019 From: yogacara at gmail.com (Dan Lusthaus) Date: Tue, 14 May 19 06:51:40 +0900 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Another_Ud=C4=81na_enquiry?= In-Reply-To: Message-ID: <32F130A4-1525-4F32-AEDF-44B0CA081428@gmail.com> Dear Matthew, I wasn?t endorsing the tool or its translation, but just helping solve the mystery of how that appeared in a published translation. The other offerings, ?going forth,? etc. obviously allude to the formulaic ?going forth? to pursue the Path, in other words, ? the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa?? So the remaining mystery is why the least appropriate offering was selected. best, Dan > On May 14, 2019, at 6:43 AM, Matthew Kapstein via INDOLOGY wrote: > > Dear Dan, > > The THL translation tool is of no use unless it is used intelligently by someone who has learned the Tibetan language the old-fashioned way. As a specialist in Tibetan Studies, I have been frequently dismayed by the dependency of current students on tools that they do not adequately control. > > In this case, "definitely emerge" is a red herring. It results from a failure to understand that nges(-par) as used here is simply a calque substitute for the Skt. upasarga nir- and that the verb 'byung, though often meaning "to emerge" has a broader semantic range and can also mean "to happen, occur," "to obtain," "to be born" and "to arrive, come." > > As you may recall, one of the nice old renderings of the Buddhist term niH-sR is "to come forth" and this, indeed, is pretty close to what the Tibetans were after with their coinage nges-par 'byung. > > It would be a good thing to definitely emerge from unwarranted misreadings. > > all best, > Matthew > > Matthew Kapstein > Directeur d'?tudes, > Ecole Pratique des Hautes Etudes > > Numata Visiting Professor of Buddhist Studies, > The University of Chicago > From: Dan Lusthaus > > Sent: Monday, May 13, 2019 4:22:12 PM > To: Valerie Roebuck > Cc: Matthew Kapstein; indology List List > Subject: Re: [INDOLOGY] Another Ud?na enquiry > > Dear Valerie and Matthew, > > If you go to the online THL Tibetan to English Translation Tool and enter nges par ?byung it will spit out: > > JH-ENG > definitely emerge/arise > JH-OE, IW, RY > going forth > JH-OE > {C}*; goes forth; go forth > JH-T > 'byung 'byung byung byung > JH-SKT > {C,MV}niryANa; (nir _/yA): {C,MSA,MV}niryAti; {C}niryAyanAya; {MSA}niHsRti > > http://www.thlib.org/reference/dictionaries/tibetan-dictionary/translate.php > > Dan > >> On May 14, 2019, at 6:08 AM, Valerie Roebuck via INDOLOGY > wrote: >> >> Dear Matthew >> >> Thank you, that does explain it. The most likely corresponding verse in the Sanskrit then seems to be 15.19, which has nai?kramya. The order of the verses in the Sanskrit (ed. Bernhard) and the Tibetan must be different in this chapter. Considering that this comes from a long series of verses repeated with only one or two words changed each time, it is easy to see how this could happen. >> >> Valerie J Roebuck >> Manchester, UK >> >>> On 13 May 2019, at 20:52, Matthew Kapstein > wrote: >>> >>> Dear Valerie, >>> >>> "Definite emergence" is the translator's rendering of nges par 'byung, the standard Tibetan for niHsaraNa and niryANa and some similar expressions. As I do not have the Skt text of the UdAnavarga handy right now, I cannot verify exactly what it translates here. >>> >>> Broadly, translators of Buddhist Tibetan have divided between those who prefer to translate according to the Indic terms in the background, and those who prefer to represent more literally the Tibetan. The latter practice can be in some cases misleading, as it is here. The most authoritative Tibetan-Tibetan dictionary (the Tshigs mdzod chen mo, p. 658), for instance, defines nges par 'byung in this way: >>> "it is the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa..." I do not think that this is very well conveyed by "definite emergence." >>> >>> best regards, >>> Matthew >>> >>> Matthew Kapstein >>> Directeur d'?tudes, >>> Ecole Pratique des Hautes Etudes >>> >>> Numata Visiting Professor of Buddhist Studies, >>> The University of Chicago >>> From: INDOLOGY > on behalf of Valerie Roebuck via INDOLOGY > >>> Sent: Monday, May 13, 2019 9:20:35 AM >>> To: Indology List List >>> Subject: [INDOLOGY] Another Ud?na enquiry >>> >>> Dear Friends >>> >>> Following my previous enquiry about Rockhill?s translation of the Tibetan Ud?navarga, I now have Gareth Sparham?s rather more recent version, The Tibetan Dhammapada: Sayings of the Buddha. Needless to say, it is quite free of stray spiders. However as an indologist who doesn?t read Tibetan, I find many of his translations of Buddhist terminology idiosyncratic, to say the least. E.g. the equivalent of apram?da is translated as ?caution? (ch. 1 passim), sam?dhi apparently as ?stabilization? (13.8 of the Sanskrit Ud?na, 13.6 of Sparham?s version, which seems to put several verses together earlier in the chapter). A particularly puzzling one is ?definite emergence? in Sparham?s 15.26, referring to some meditation state - possibly for bh?van? in the Sanskrit, though there seems to be a big difference in word order here. >>> >>> Do these translation choices reflect anything in the Tibetan, or is the translator simply trying to get away from earlier translations he regards as hackneyed? I would be very grateful for any insights. >>> >>> Valerie J Roebuck >>> Manchester, UK >> >> _______________________________________________ >> 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From mkapstei at uchicago.edu Mon May 13 21:54:05 2019 From: mkapstei at uchicago.edu (Matthew Kapstein) Date: Mon, 13 May 19 21:54:05 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Another_Ud=C4=81na_enquiry?= In-Reply-To: <32F130A4-1525-4F32-AEDF-44B0CA081428@gmail.com> Message-ID: Dear Dan, Gareth did that trans. a long time before THL existed. I think it was his coinage, an attempt to represent the Tibetan literally that misfired but nevertheless entered the Buddhist Hybrid English lexicon. best, Matthew Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago ________________________________ From: Dan Lusthaus Sent: Monday, May 13, 2019 4:51:40 PM To: Matthew Kapstein Cc: Valerie Roebuck; indology List List Subject: Re: [INDOLOGY] Another Ud?na enquiry Dear Matthew, I wasn?t endorsing the tool or its translation, but just helping solve the mystery of how that appeared in a published translation. The other offerings, ?going forth,? etc. obviously allude to the formulaic ?going forth? to pursue the Path, in other words, ? the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa?? So the remaining mystery is why the least appropriate offering was selected. best, Dan On May 14, 2019, at 6:43 AM, Matthew Kapstein via INDOLOGY > wrote: Dear Dan, The THL translation tool is of no use unless it is used intelligently by someone who has learned the Tibetan language the old-fashioned way. As a specialist in Tibetan Studies, I have been frequently dismayed by the dependency of current students on tools that they do not adequately control. In this case, "definitely emerge" is a red herring. It results from a failure to understand that nges(-par) as used here is simply a calque substitute for the Skt. upasarga nir- and that the verb 'byung, though often meaning "to emerge" has a broader semantic range and can also mean "to happen, occur," "to obtain," "to be born" and "to arrive, come." As you may recall, one of the nice old renderings of the Buddhist term niH-sR is "to come forth" and this, indeed, is pretty close to what the Tibetans were after with their coinage nges-par 'byung. It would be a good thing to definitely emerge from unwarranted misreadings. all best, Matthew Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago ________________________________ From: Dan Lusthaus > Sent: Monday, May 13, 2019 4:22:12 PM To: Valerie Roebuck Cc: Matthew Kapstein; indology List List Subject: Re: [INDOLOGY] Another Ud?na enquiry Dear Valerie and Matthew, If you go to the online THL Tibetan to English Translation Tool and enter nges par ?byung it will spit out: JH-ENG definitely emerge/arise JH-OE, IW, RY going forth JH-OE {C}*; goes forth; go forth JH-T 'byung 'byung byung byung JH-SKT {C,MV}niryANa; (nir _/yA): {C,MSA,MV}niryAti; {C}niryAyanAya; {MSA}niHsRti http://www.thlib.org/reference/dictionaries/tibetan-dictionary/translate.php Dan On May 14, 2019, at 6:08 AM, Valerie Roebuck via INDOLOGY > wrote: Dear Matthew Thank you, that does explain it. The most likely corresponding verse in the Sanskrit then seems to be 15.19, which has nai?kramya. The order of the verses in the Sanskrit (ed. Bernhard) and the Tibetan must be different in this chapter. Considering that this comes from a long series of verses repeated with only one or two words changed each time, it is easy to see how this could happen. Valerie J Roebuck Manchester, UK On 13 May 2019, at 20:52, Matthew Kapstein > wrote: Dear Valerie, "Definite emergence" is the translator's rendering of nges par 'byung, the standard Tibetan for niHsaraNa and niryANa and some similar expressions. As I do not have the Skt text of the UdAnavarga handy right now, I cannot verify exactly what it translates here. Broadly, translators of Buddhist Tibetan have divided between those who prefer to translate according to the Indic terms in the background, and those who prefer to represent more literally the Tibetan. The latter practice can be in some cases misleading, as it is here. The most authoritative Tibetan-Tibetan dictionary (the Tshigs mdzod chen mo, p. 658), for instance, defines nges par 'byung in this way: "it is the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa..." I do not think that this is very well conveyed by "definite emergence." best regards, Matthew Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago ________________________________ From: INDOLOGY > on behalf of Valerie Roebuck via INDOLOGY > Sent: Monday, May 13, 2019 9:20:35 AM To: Indology List List Subject: [INDOLOGY] Another Ud?na enquiry Dear Friends Following my previous enquiry about Rockhill?s translation of the Tibetan Ud?navarga, I now have Gareth Sparham?s rather more recent version, The Tibetan Dhammapada: Sayings of the Buddha. Needless to say, it is quite free of stray spiders. However as an indologist who doesn?t read Tibetan, I find many of his translations of Buddhist terminology idiosyncratic, to say the least. E.g. the equivalent of apram?da is translated as ?caution? (ch. 1 passim), sam?dhi apparently as ?stabilization? (13.8 of the Sanskrit Ud?na, 13.6 of Sparham?s version, which seems to put several verses together earlier in the chapter). A particularly puzzling one is ?definite emergence? in Sparham?s 15.26, referring to some meditation state - possibly for bh?van? in the Sanskrit, though there seems to be a big difference in word order here. Do these translation choices reflect anything in the Tibetan, or is the translator simply trying to get away from earlier translations he regards as hackneyed? I would be very grateful for any insights. Valerie J Roebuck Manchester, UK _______________________________________________ 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From yogacara at gmail.com Mon May 13 22:02:09 2019 From: yogacara at gmail.com (Dan Lusthaus) Date: Tue, 14 May 19 07:02:09 +0900 Subject: =?utf-8?Q?Re:_[INDOLOGY]_Another_Ud=C4=81na_enquiry?= In-Reply-To: Message-ID: Dear Matthew, If so, then all mysteries solved! best, Dan > On May 14, 2019, at 6:54 AM, Matthew Kapstein via INDOLOGY wrote: > > Dear Dan, > > Gareth did that trans. a long time before THL existed. I think it was his coinage, an attempt to represent the Tibetan literally that misfired but > nevertheless entered the Buddhist Hybrid English lexicon. > > best, > Matthew > > Matthew Kapstein > Directeur d'?tudes, > Ecole Pratique des Hautes Etudes > > Numata Visiting Professor of Buddhist Studies, > The University of Chicago > From: Dan Lusthaus > Sent: Monday, May 13, 2019 4:51:40 PM > To: Matthew Kapstein > Cc: Valerie Roebuck; indology List List > Subject: Re: [INDOLOGY] Another Ud?na enquiry > > Dear Matthew, > > I wasn?t endorsing the tool or its translation, but just helping solve the mystery of how that appeared in a published translation. The other offerings, ?going forth,? etc. obviously allude to the formulaic ?going forth? to pursue the Path, in other words, ? the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa?? So the remaining mystery is why the least appropriate offering was selected. > > best, > Dan > >> On May 14, 2019, at 6:43 AM, Matthew Kapstein via INDOLOGY > wrote: >> >> Dear Dan, >> >> The THL translation tool is of no use unless it is used intelligently by someone who has learned the Tibetan language the old-fashioned way. As a specialist in Tibetan Studies, I have been frequently dismayed by the dependency of current students on tools that they do not adequately control. >> >> In this case, "definitely emerge" is a red herring. It results from a failure to understand that nges(-par) as used here is simply a calque substitute for the Skt. upasarga nir- and that the verb 'byung, though often meaning "to emerge" has a broader semantic range and can also mean "to happen, occur," "to obtain," "to be born" and "to arrive, come." >> >> As you may recall, one of the nice old renderings of the Buddhist term niH-sR is "to come forth" and this, indeed, is pretty close to what the Tibetans were after with their coinage nges-par 'byung. >> >> It would be a good thing to definitely emerge from unwarranted misreadings. >> >> all best, >> Matthew >> >> Matthew Kapstein >> Directeur d'?tudes, >> Ecole Pratique des Hautes Etudes >> >> Numata Visiting Professor of Buddhist Studies, >> The University of Chicago >> From: Dan Lusthaus > >> Sent: Monday, May 13, 2019 4:22:12 PM >> To: Valerie Roebuck >> Cc: Matthew Kapstein; indology List List >> Subject: Re: [INDOLOGY] Another Ud?na enquiry >> >> Dear Valerie and Matthew, >> >> If you go to the online THL Tibetan to English Translation Tool and enter nges par ?byung it will spit out: >> >> JH-ENG >> definitely emerge/arise >> JH-OE, IW, RY >> going forth >> JH-OE >> {C}*; goes forth; go forth >> JH-T >> 'byung 'byung byung byung >> JH-SKT >> {C,MV}niryANa; (nir _/yA): {C,MSA,MV}niryAti; {C}niryAyanAya; {MSA}niHsRti >> >> http://www.thlib.org/reference/dictionaries/tibetan-dictionary/translate.php >> >> Dan >> >>> On May 14, 2019, at 6:08 AM, Valerie Roebuck via INDOLOGY > wrote: >>> >>> Dear Matthew >>> >>> Thank you, that does explain it. The most likely corresponding verse in the Sanskrit then seems to be 15.19, which has nai?kramya. The order of the verses in the Sanskrit (ed. Bernhard) and the Tibetan must be different in this chapter. Considering that this comes from a long series of verses repeated with only one or two words changed each time, it is easy to see how this could happen. >>> >>> Valerie J Roebuck >>> Manchester, UK >>> >>>> On 13 May 2019, at 20:52, Matthew Kapstein > wrote: >>>> >>>> Dear Valerie, >>>> >>>> "Definite emergence" is the translator's rendering of nges par 'byung, the standard Tibetan for niHsaraNa and niryANa and some similar expressions. As I do not have the Skt text of the UdAnavarga handy right now, I cannot verify exactly what it translates here. >>>> >>>> Broadly, translators of Buddhist Tibetan have divided between those who prefer to translate according to the Indic terms in the background, and those who prefer to represent more literally the Tibetan. The latter practice can be in some cases misleading, as it is here. The most authoritative Tibetan-Tibetan dictionary (the Tshigs mdzod chen mo, p. 658), for instance, defines nges par 'byung in this way: >>>> "it is the attitude that is desirous of freedom from the imprisonment of saMsAra and of arriving at the happiness of nirvANa..." I do not think that this is very well conveyed by "definite emergence." >>>> >>>> best regards, >>>> Matthew >>>> >>>> Matthew Kapstein >>>> Directeur d'?tudes, >>>> Ecole Pratique des Hautes Etudes >>>> >>>> Numata Visiting Professor of Buddhist Studies, >>>> The University of Chicago >>>> From: INDOLOGY > on behalf of Valerie Roebuck via INDOLOGY > >>>> Sent: Monday, May 13, 2019 9:20:35 AM >>>> To: Indology List List >>>> Subject: [INDOLOGY] Another Ud?na enquiry >>>> >>>> Dear Friends >>>> >>>> Following my previous enquiry about Rockhill?s translation of the Tibetan Ud?navarga, I now have Gareth Sparham?s rather more recent version, The Tibetan Dhammapada: Sayings of the Buddha. Needless to say, it is quite free of stray spiders. However as an indologist who doesn?t read Tibetan, I find many of his translations of Buddhist terminology idiosyncratic, to say the least. E.g. the equivalent of apram?da is translated as ?caution? (ch. 1 passim), sam?dhi apparently as ?stabilization? (13.8 of the Sanskrit Ud?na, 13.6 of Sparham?s version, which seems to put several verses together earlier in the chapter). A particularly puzzling one is ?definite emergence? in Sparham?s 15.26, referring to some meditation state - possibly for bh?van? in the Sanskrit, though there seems to be a big difference in word order here. >>>> >>>> Do these translation choices reflect anything in the Tibetan, or is the translator simply trying to get away from earlier translations he regards as hackneyed? I would be very grateful for any insights. >>>> >>>> Valerie J Roebuck >>>> Manchester, UK >>> >>> _______________________________________________ >>> 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Tue May 14 16:32:53 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Tue, 14 May 19 09:32:53 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ?????????????? ??????? ????? ?????????? ? ????? ????? ???? ???????? ?????? ?????: ??????? Your compassion is undiminished for all those who know you and those who don't. You are always near everyone to protect them. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From manufrancis at gmail.com Tue May 14 19:21:27 2019 From: manufrancis at gmail.com (Manu Francis) Date: Tue, 14 May 19 21:21:27 +0200 Subject: [INDOLOGY] Vacancy in ERC project DHARMA Message-ID: Dear colleagues, The project DHARMA, The Domestication of "Hindu" Asceticism and the Religious Making of South and Southeast Asia (ERC-2018-SyG no. 809994), which brings together the CEIAS (UMR 8564, CNRS & EHESS), the EFEO (French School of Asian Studies), Humboldt University at Berlin and the University of Naples "L'Orientale", is looking to recruit one collaborator: 1 full-time postdoctoral researcher in historical archaeology M/F (three-year contract) See the CNRS job portal: http://bit.ly/2JEGBTM This offer is available in French and in English. Please forward to potentially interested colleagues. With very best wishes Emmanuel FRANCIS Charg? de recherche CNRS, Centre d'?tudes de l'Inde et de l'Asie du Sud (UMR 8564, EHESS-CNRS, Paris) Online CV HAL Regionalism & Cosmopolitism: South India Associate member, Centre for the Study of Manuscript Culture (SFB 950, Universit?t Hamburg) -------------- next part -------------- An HTML attachment was scrubbed... URL: From markus.viehbeck at univie.ac.at Wed May 15 07:14:06 2019 From: markus.viehbeck at univie.ac.at (Markus Viehbeck) Date: Wed, 15 May 19 09:14:06 +0200 Subject: [INDOLOGY] Database: Resources for Kanjur & Tanjur Studies (rKTs) Message-ID: <007501d50aed$c86be9e0$5943bda0$@univie.ac.at> Dear colleagues, Within a new research project at the University of Vienna (Buddhist Kanjur Collections in Tibet?s Southern and Western Borderlands, headed by Helmut Tauscher, joined by Bruno Lain? and Markus Viehbeck) our online database Resources for Kanjur & Tanjur Studies (rKTs) received a substantial makeover and now comes with many new features: https://www.istb.univie.ac.at/kanjur/rktsneu/sub/index.php Resources for Kanjur & Tanjur Studies now provides access to searchable catalogues as well as images of over 50 (!) Kanjurs, larger canonical collections, Tanjurs, and tantric collections (rnying rgyud); further also various options to search in e-texts for both Kanjur and Tanjur. While various tools and resources were integrated (handlists of individual collections, a tool for structural comparison of different collections, a growing database of secondary literature, Open-Access to our research publications), the most pressing functions for anyone working with Tibetan canonical literature might be the following three: 1) Search for a title of any canonical text. Advanced search allows for adjusting the level of accuracy and hence to also include title variants: https://www.istb.univie.ac.at/kanjur/rktsneu/verif/ The output will provide the bibliographic details of a specific text in a given edition as well as a direct link to the source material, including for example dual display of both manuscript images and e-text. Other features include a link to the English translation in case a text has been translated by 84.000 and an interface to share scholarly comments and notes (at the bottom of the results? page). 2) Full text search in different e-text versions of both Kanjur and Tanjur. This allows for identifying any part of a canonical text, such as quotations. Also here the search mode can be adjusted to the specific needs (approximate search, searching for individual lexical units): https://www.istb.univie.ac.at/kanjur/rktsneu/ekanjur/ 3) Direct access to manuscript images. Kanjur viewer, Tanjur viewer, and Rnying rgyud viewer (accessible in the left menu, under Archives) combine catalogue data and images and allow for browsing through the images of many canonical collections: https://www.istb.univie.ac.at/kanjur/rktsneu/digit/affiche00.php?collc=hemis he%7C%27dul+ba+ka%7C1 Given the scope of the archive and the fact that it emerged out of various, shifting research interests, some of the data is still in a provisional stage and will have to be revised over time. We hope however that already at the present stage the database will be of benefit for many Tibetologists, Indologists, and researchers on Buddhism. In case you encounter technical problems with the database, please inform Bruno Lain?, the webmaster of the archive, at: bruno.laine at univie.ac.at . This archive has become possible through the cooperation of many different individuals. In that spirit we are looking forward to receiving your input and feedback, notes on interesting manuscript collections, discussions on specific scholarly concerns, etc. In order to do so, please contact Helmut Tauscher (helmut.tauscher at univie.ac.at ) or myself (markus.viehbeck at univie.ac.at ). Markus Viehbeck, for the Tibetan Manuscript Project Vienna (TMPV) Dr. Markus Viehbeck Postdoctoral Researcher, University of Vienna Associate Member, Cluster Asia & Europe, University of Heidelberg Institut f?r S?dasien-, Tibet- und Buddhismuskunde, Universit?t Wien Spitalgasse 2, Hof 2 (Campus) 1090 Vienna, Austria -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Wed May 15 16:27:57 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Wed, 15 May 19 09:27:57 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ???????? ??????????????????? ?????????: ? ????????? ???????????????????? ??????? ??????? As the delightful son of Nanda, you became a delight for all. The village of Gokula shines with your plays till this day. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From vjroebuck at btinternet.com Wed May 15 19:17:36 2019 From: vjroebuck at btinternet.com (Valerie Roebuck) Date: Wed, 15 May 19 20:17:36 +0100 Subject: =?utf-8?Q?[INDOLOGY]_Ud=C4=81na_again!?= Message-ID: <51E8420C-3ADE-4043-9F2F-49086DC00EEB@btinternet.com> Dear Friends Help! I am in the final stages of trying to sort out a bibliography of the known Dharmapada and Ud?navarga literature. I innocently thought the surviving Tocharian fragments of the Ud?navarga were all in Tocharian A (e.g. the ones collected in http://titus.fkidg1.uni-frankfurt.de/texte/tocharic/thtind10.htm ). But now I have come across MIcha?l Peyrot?s article on Sanskrit-Tocharian B Ud?navarga fragments. https://www.academia.edu/10462642/Peyrot_2008_More_Sanskrit_Tocharian_B_bilingual_Ud?navarga_fragments?auto=download Were there two distinct Tocharian versions of the Ud?navarga? And are all the surviving fragments bilingual Sanskrit-Tocharian? The deadline looms... Many thanks - Valerie J Roebuck Manchester, UK -------------- next part -------------- An HTML attachment was scrubbed... URL: From john.lowe at ling-phil.ox.ac.uk Wed May 15 19:18:49 2019 From: john.lowe at ling-phil.ox.ac.uk (John Lowe) Date: Wed, 15 May 19 19:18:49 +0000 Subject: =?utf-8?Q?[INDOLOGY]_Sanskrit_conference:_Mahopa=CC=84dhya=CC=84yamahotsava?= In-Reply-To: Message-ID: Mahopa?dhya?yamahotsava: Celebration of a Sanskrit Teacher 20th June 2019 at Wolfson College, Oxford Join us for a one day conference in celebration of Sanskrit studies, in honour of Dr Jim Benson; with eminent speakers presenting on topics including Sanskrit and Vedic literature, Pa?n?inian grammar, philosophy, religion, history, poetics and culture. Lunch and refreshments are provided. Attendance is free, but please register in advance so that we can order the right number of sandwiches. For the full programme, and to register, visit: https://mahopadhyayamahotsava.eventbrite.co.uk -------------- next part -------------- An HTML attachment was scrubbed... URL: -------------- next part -------------- A non-text attachment was scrubbed... Name: Mahopadhyayamahotsava_20June2019.pdf Type: application/pdf Size: 554174 bytes Desc: not available URL: From tsaralere at gmail.com Wed May 15 20:43:05 2019 From: tsaralere at gmail.com (Tejas Aralere) Date: Wed, 15 May 19 13:43:05 -0700 Subject: [INDOLOGY] Atharvana jyotisha Message-ID: Dear All, I am trying to find the Sanskrit text for the Atharva?a Jyoti?a and during my search, I found the Atharva Veda Parishishta. Does anyone know if these texts the same? I?ve searched through secondary sources, but cannot figure out if they are the same. Below is the link I found to the Atharva Veda Parishishta: http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/av/avparis/avpar.htm . If anyone has the text (and maybe a translation) of the Atharvana Jyotisha, I would really appreciate a PDF, or bibliographical information for the text so I can find it at a library here in the US. Thank you, Tejas Aralere tsaralere at ucsb.edu Department of Classics, UC Santa Barbara -------------- next part -------------- An HTML attachment was scrubbed... URL: From wujastyk at gmail.com Thu May 16 00:49:28 2019 From: wujastyk at gmail.com (Dominik Wujastyk) Date: Wed, 15 May 19 18:49:28 -0600 Subject: [INDOLOGY] Atharvana jyotisha In-Reply-To: Message-ID: You should perhaps look up Punjap Skt. Texts series no. 6, according to NCC v.1, p.85. Otherwise it's MSS. [image: image.png] Professor Dominik Wujastyk , Singhmar Chair in Classical Indian Society and Polity , Department of History and Classics , University of Alberta, Canada . South Asia at the U of A: sas.ualberta.ca On Wed, 15 May 2019 at 14:44, Tejas Aralere via INDOLOGY < indology at list.indology.info> wrote: > Dear All, > > > I am trying to find the Sanskrit text for the Atharva?a Jyoti?a and during > my search, I found the Atharva Veda Parishishta. Does anyone know if these > texts the same? I?ve searched through secondary sources, but cannot figure > out if they are the same. Below is the link I found to the Atharva Veda > Parishishta: > http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/av/avparis/avpar.htm . > If anyone has the text (and maybe a translation) of the Atharvana Jyotisha, > I would really appreciate a PDF, or bibliographical information for the > text so I can find it at a library here in the US. > > > Thank you, > > Tejas Aralere > > > tsaralere at ucsb.edu > > Department of Classics, UC Santa Barbara > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From mailmealakendudas at rediffmail.com Thu May 16 11:57:09 2019 From: mailmealakendudas at rediffmail.com (alakendu das) Date: Thu, 16 May 19 11:57:09 +0000 Subject: [INDOLOGY] Translations of Nyay terminologies. Message-ID: <20190516115709.17493.qmail@f4mail-235-149.rediffmail.com> To all,Can anybody kindly help me with the English equivalents of the following terminologies used frequently in Nyay-1.Annyay2.Byatireka3Vyapti4.Ativyapti5.Avyapti.    ,.         Alakendu Das. Sent from RediffmailNG on Android -------------- next part -------------- An HTML attachment was scrubbed... URL: From krishnaprasadah.g at gmail.com Thu May 16 12:04:12 2019 From: krishnaprasadah.g at gmail.com (Krishnaprasad G) Date: Thu, 16 May 19 17:34:12 +0530 Subject: [INDOLOGY] Translations of Nyay terminologies. In-Reply-To: <20190516115709.17493.qmail@f4mail-235-149.rediffmail.com> Message-ID: Anvaya copresence Vyatireka coabsence Vyapti invariable concomittence or pervasion Ativyapti overapplicability Avyapti noncomprehensive (?) On Thu 16 May, 2019, 5:27 PM alakendu das via INDOLOGY, < indology at list.indology.info> wrote: > To all, > Can anybody kindly help me with the English equivalents of the following > terminologies used frequently in Nyay- > 1.Annyay > 2.Byatireka > 3Vyapti > 4.Ativyapti > 5.Avyapti. > > ,. Alakendu Das. > > > Sent from RediffmailNG on Android > > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From skarashima at gmail.com Thu May 16 12:41:37 2019 From: skarashima at gmail.com (Seishi Karashima) Date: Thu, 16 May 19 21:41:37 +0900 Subject: [INDOLOGY] New monographs and Annual Report from IRIAB Message-ID: Dear Colleagues, The following monographs and Annual Report published recently by IRIAB may be of interest to list members: *(1)* *The Mah?vastu: A New Edition*, vol. III, ed. by Katarzyna Marciniak (Bibliotheca Philologica et Philosophica Buddhica XIV,1) ISBN 978-4-904234-18-1. A PDF file will soon be made available at the following link: http://iriab.soka.ac.jp/en/publication/bppb.html *(2)* *Mah?y?na Texts: Praj??p?ramit? Texts *(2), ed. by Seishi Karashima and Tatsushi Tamai, Tokyo 2019: The National Archives of India, New Delhi and The International Research Institute for Advanced Buddhology at Soka University, Tokyo (Gilgit Manuscripts in the National Archives of India: Facsimile Edition, vol. II.2). ISBN 978-4-904234-17-4. *(3)* *Annual Report of the International Research Institute for Advanced Buddhology at Soka University* (= ARIRIAB), XXII (2019) Bhikkhu AN?LAYO: P?r?jika Does Not Necessarily Entail Expulsion 3 DHAMMADINN?: Soreyya/??s double sex change: on gender relevance and Buddhist values 9 Petra KIEFFER-P?LZ: ?[If some]one says in this connection? The usage of etth?ha in P?li commentarial literature 35 Katarzyna MARCINIAK: *Editio princeps *versus an old palm-leaf manuscript Sa: Verses in the *Mah?vastu *revisited (II) 59 Seishi KARASHIMA and Katarzyna MARCINIAK: *Sabhika-vastu* 71 Seishi KARASHIMA and Katarzyna MARCINIAK: The story of Hastin? in the *Mah?vastu *and *Fobenxingji jing* 103 Peter SKILLING and SAERJI: J?takas in the *Bhadrakalpika-s?tra*: A provisional inventory I 125 James B. APPLE: The Semantic Elucidation (nirukta) of Bodhisattva Spiritual Attainment: A Rhetorical Technique in Early Mah?y?na S?tras 171 LIU Zhen: An Improved Critical Edition of *Maitreyavy?kara?a *in Gilgit Manuscript 193 LU Lu: An Analogy of Pots in *Dao di jing *??? and its Sanskrit Parallel 209 P?ter-D?niel SZANTO: A Fragment of the *Prasannapad? *in the Bodleian Library 213 LI Xuezhu: Diplomatic Transcription of the Sanskrit Manuscript of the *Abhidharmasamuccayavy?khy?* 217 Jonathan A. SILK: Chinese S?tras in Tibetan Translation: A Preliminary Survey 227 Mauro MAGGI: Bits and bites: the Berlin fragment bi 43 and Khotanese **dru?* - 247 Yutaka YOSHIDA: On the Sogdian articles 261 Tatsushi TAMAI: The Tocharian *Maitreyasamitin??aka* 287 Peter ZIEME: A fragment of an Old Uighur translation of the *?atapa?c??atka *333 Isao KURITA: The Great Passing of the Buddha and M?ra 345 M. Nasim KHAN: Studying Buddhist Sculptures in Context (I): The Case of a Buddha Figure from But Kara III, Gandh?ra 347 Tadashi TANABE: Gandh?ran ?ibi-J?taka Imagery and Falconry ?Gandh?ra, Kizil and Dunhuang?? 359 Haiyan Hu-von HIN?BER: From the Upper Indus to the East Coast of China: On the Origin of the Pictorial Representation of the Lotus S?tra 377 PLATES 1~24 For details, please visit 'Publication' page of our Website : http://iriab.soka.ac.jp/en/publication/ With best regards, Seishi Karashima Director, The International Research Institute for Advanced Buddhology (IRIAB) at Soka University, Tokyo, Japan (Excuse me for cross-posting) -------------- next part -------------- An HTML attachment was scrubbed... URL: From arjunsr1987 at gmail.com Thu May 16 13:19:42 2019 From: arjunsr1987 at gmail.com (Arjuna S R) Date: Thu, 16 May 19 18:49:42 +0530 Subject: [INDOLOGY] Translations of Nyay terminologies. In-Reply-To: <20190516115709.17493.qmail@f4mail-235-149.rediffmail.com> Message-ID: Dear Mr Das, You may refer to *Dictionary of Nyaya Terms* of Prof V N Jha, published by Centre of Advanced Study in Sanskrit, Pune which is in English. If you can refer to Prof Bhimacharya Jhalkikar's *Nyayakosha* published by Bhandarkar Oriental Research Institute, Pune which is in Sanskrit will be great and useful. Here is the meaning of these words for your immediate reference. 1) Annyay - I am not able to understand exactly what is the word you are referring to. I assume it might be Anvaya and there are five meanings for that. a) relations between two positive entities - ?????? ???????? ??? ?????? ??? ????????? | b) the presence of what is produced in the locus of cause - ??????????? ???????? ???????? | c) sentence - meaning d) relation - ?????????????? ???????? | e) invariable concomitance of probans in general with the probandum in general - ?????????????? ??????????????? ?????????????? 2) vyatireka (in vyatireka-vyapti) = pervasion of difference or dissimilitude, a comprehensive argument derived from negation or non-existence of certain qualities (refer to: https://sanskrit.inria.fr/MW/252.html#H_vyatireka/ opposite to anvaya 3) Vyapti = a) invariable concomitance - ????????? ????????? ????????????????????? | b) a natural relation between sadhya and sadhana - ???????? ??????? ??????? ????????????????? c) invariable concomitance is one type of a causal relationship between a proban and a probandum - ??????????? ??????????????????? ????????? d) invariable and inseparable connection 4) Ativyapti = over-application - ???????????????? ??? ?????????????????? ???????????? 5) Avyapti = Narrow-application - ???????????-???????????? ?????????? Thank you. -- Regards, *Dr Arjuna S R* *Assistant Professor* *Department of Philosophy* *Manipal Academy of Higher Education, Manipal* On Thu, May 16, 2019 at 5:27 PM alakendu das via INDOLOGY < indology at list.indology.info> wrote: > To all, > Can anybody kindly help me with the English equivalents of the following > terminologies used frequently in Nyay- > 1.Annyay > 2.Byatireka > 3Vyapti > 4.Ativyapti > 5.Avyapti. > > ,. Alakendu Das. > > > Sent from RediffmailNG on Android > > _______________________________________________ > 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From krishnaprasadah.g at gmail.com Thu May 16 13:25:20 2019 From: krishnaprasadah.g at gmail.com (Krishnaprasad G) Date: Thu, 16 May 19 18:55:20 +0530 Subject: [INDOLOGY] A lucid commentary on Navya Nyaya New Book Ysolata Message-ID: Dear all I recently happened to see a commentary called ?????? written on Vyaptipancaka jagadisi Krodapatra written by Bachha Jha ????? ?? penned by Jain monk at the age of 21 year s. This book is not like other existing commentaries, which are never useful to understand the original rather more difficult than the original. This Yasolata commentary is very lucid, and in 14 Vols. I referred and very much happy to share this. I support and wish the author to write more such commentaries to understand the difficult Navya Nyaya texts. You can see the details here https://youtu.be/fxBsCxZMlUQ Yours sincerely KP -------------- next part -------------- An HTML attachment was scrubbed... URL: From roy.tzohar at gmail.com Thu May 16 15:40:48 2019 From: roy.tzohar at gmail.com (Roy Tzohar) Date: Thu, 16 May 19 18:40:48 +0300 Subject: [INDOLOGY] Two Recent Publications Message-ID: Apologies for cross-listing: Dear friends and colleagues, I am happy to bring to your attention the following recent publications : a JIP special issue on the works of A?vagho?a; and a SOPHIA series of related articles on the Buddhist Notion of Intersubjectivity. TOC and links for the editorials for both are enclosed. Best Regards, Roy Tzohar Associate Professor Department of South and East Asian Studies Tel Aviv University http://humanities.tau.ac.il/segel/roytzo/ *Journal of Indian Philosophy*, Volume 47, Issue 2, April 2019 Special Issue on Reading A?vagho?a across Boundaries Issue Editor: Roy Tzohar ISSN: 0022-1791 (Print) 1573-0395 (Online) 1. Reading A?vagho?a Across Boundaries: An Introduction Roy Tzohar Pages 187-194 *Download * 2. A?vagho?a and His Canonical Sources (III): The Night of Awakening ( *Buddhacarita* 14.1?87) Vincent Eltschinger Pages 195-233 3. A?vagho?a?s *Vi?e?aka*: The *Saundarananda* and Its P?li ?Equivalents? Eviatar Shulman Pages 235-256 4. A?vagho?a?s Apologia: Brahmanical Ideology and Female Allure Patrick Olivelle Pages 257-268 5. Making It Nice: K?vya in the Second Century Andrew Ollett Pages 269-287 6. After the Unsilence of the Birds: Remembering A?vagho?a?s Sundar? Sonam Kachru Pages 289-312 7. A Tree in Bloom or a Tree Stripped Bare: Ways of Seeing in A?vagho?a?s *Life of the Buddha* Roy Tzohar Pages 313-326 8. The Sincerest Form of Flattery: On Imitations of A?vagho?a?s Mah?k?vyas Richard Salomon Pages 327-340 9. Processions, Seductions, Divine Battles: A?vagho?a at the Foundations of Old Javanese Literature Thomas M. Hunter Pages 341-360 10. The *Nirv??a* of the Buddha and the Afterlife of A?vagho?a?s *Life of the Buddha* Shenghai Li Pages 361-382 11. A Bibliography of A?vagho?a Vincent Eltschinger , Nobuyoshi Yamabe Pages 383-404 *Sophia, **International Journal of Philosophy and Traditions* A Paper Series on the Buddhist Notion of Intersubjectivity Issue Editors: Roy Tzohar and Jake Davis 1. Tzohar, R. ?The Buddhist Philosophical Conception of Intersubjectivity: Introduction.? *Sophia*, https://doi.org/10.1007/s11841-019-0723-8; *Download * 2. Tzohar, R. 2017. ?Imagine Being a Preta: Early Indian Yog?c?ra Approaches to Intersubjectivity.? *Sophia*, 56, 337?354; 3. Prueitt, C. 2018. ?Karmic Imprints, Exclusion, and the Creation of the Worlds of Conventional Experience in Dharmak?rti?s Thought.? *Sophia*, 57, 313?335; 4. Kachru, S. 2019. ?Ratnak?rti and the Extent of Inner Space: An Essay on Yog?c?ra and the Threat of Genuine of Solipsism.? *Sophia*, https://doi.org/10.1007/s11841-019-0707-8; 5. Garfield, J. L. ?I Take Refuge in the Sangha. But how? The Puzzle of Intersubjectivity in Buddhist Philosophy Comments on Tzohar, Prueitt, and Kachru, *Sophia, * https://doi.org/10.1007/s11841-019-0708-7. Virus-free. www.avast.com <#DAB4FAD8-2DD7-40BB-A1B8-4E2AA1F9FDF2> -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Thu May 16 16:45:48 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Thu, 16 May 19 09:45:48 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ?????????????? ???? ?????? ????: ????: ? ????? ????? ??????? ???????? ?????????? ??????? This is a wonderful deed of that child playing in Gokula. Throwing color after color, he painted the three worlds. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From wujastyk at gmail.com Thu May 16 21:21:52 2019 From: wujastyk at gmail.com (Dominik Wujastyk) Date: Thu, 16 May 19 15:21:52 -0600 Subject: [INDOLOGY] Translations of Nyay terminologies. In-Reply-To: Message-ID: There are libraries written about all of these key terms, of course. One foundational article on the first two terms is, - Cardona, G. (1967?1968). ?*Anvaya* and *Vyatireka *in Indian Grammar?, * Adyar Library Bulletin,* 31?32: 313?52. Another indispensable publication in this overall context is, - Prets, E., & Prandstetter, J. (1991?2006). *Terminologie der fr?hen philosophischen Scholastik in Indien: Ein Begriffsw?rterbuch zur altinidischen Dialektik, Erkenntnislehre und Metholologie*. (G. Oberhammer, Ed.) ?sterreichische Akademie der Wissenschaften, Philosoophisch-Historische Klasse, Denkschriften. Wien: Verlag der ?sterreicheischen Akademie der Wissenschaften. 3v. Best, -- Professor Dominik Wujastyk , Singhmar Chair in Classical Indian Society and Polity , Department of History and Classics , University of Alberta, Canada . South Asia at the U of A: sas.ualberta.ca On Thu, 16 May 2019 at 07:21, Arjuna S R via INDOLOGY < indology at list.indology.info> wrote: > Dear Mr Das, > > You may refer to *Dictionary of Nyaya Terms* of Prof V N Jha, published > by Centre of Advanced Study in Sanskrit, Pune which is in English. If you > can refer to Prof Bhimacharya Jhalkikar's *Nyayakosha* published by > Bhandarkar Oriental Research Institute, Pune which is in Sanskrit will be > great and useful. > > Here is the meaning of these words for your immediate reference. > > 1) Annyay - I am not able to understand exactly what is the word you are > referring to. > I assume it might be Anvaya and there are five meanings for that. > a) relations between two positive entities - ?????? ???????? ??? > ?????? ??? ????????? | > b) the presence of what is produced in the locus of cause - > ??????????? ???????? ???????? | > c) sentence - meaning > d) relation - ?????????????? ???????? | > e) invariable concomitance of probans in general with the probandum > in general - ?????????????? ??????????????? ?????????????? > > 2) vyatireka (in vyatireka-vyapti) = pervasion of difference or > dissimilitude, a comprehensive argument derived from negation or > non-existence of certain qualities (refer to: > https://sanskrit.inria.fr/MW/252.html#H_vyatireka/ opposite to anvaya > > 3) Vyapti = > a) invariable concomitance - ????????? ????????? ????????????????????? | > b) a natural relation between sadhya and sadhana - ???????? ??????? > ??????? ????????????????? > c) invariable concomitance is one type of a causal relationship between > a proban and a probandum - ??????????? ??????????????????? ????????? > d) invariable and inseparable connection > > 4) Ativyapti = over-application - ???????????????? ??? ?????????????????? > ???????????? > > 5) Avyapti = Narrow-application - ???????????-???????????? ?????????? > > Thank you. > -- > Regards, > > *Dr Arjuna S R* > *Assistant Professor* > *Department of Philosophy* > *Manipal Academy of Higher Education, Manipal* > > > > On Thu, May 16, 2019 at 5:27 PM alakendu das via INDOLOGY < > indology at list.indology.info> wrote: > >> To all, >> Can anybody kindly help me with the English equivalents of the following >> terminologies used frequently in Nyay- >> 1.Annyay >> 2.Byatireka >> 3Vyapti >> 4.Ativyapti >> 5.Avyapti. >> >> ,. Alakendu Das. >> >> >> Sent from RediffmailNG on Android >> >> _______________________________________________ >> 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From rmahoney at fastmail.com Fri May 17 05:33:46 2019 From: rmahoney at fastmail.com (Richard Mahoney | Indica et Buddhica) Date: Fri, 17 May 19 17:33:46 +1200 Subject: [INDOLOGY] [Fwd: H-Asia: Natasha Heller: "The Uneven Terrain of Gender and Diversity: The View from the Humanities, " Ghent University, June 6] In-Reply-To: Message-ID: <9a0e8e4fccb1a24c68189e02bd9b56f3797d9594.camel@fastmail.com> Dear colleagues, This talk may be of interest. With best regards, Richard -------- Forwarded Message --------From: H-Net Notifications < drupaladmin at mail.h-net.org>To: rmahoney at fastmail.com < rmahoney at fastmail.com>Subject: H-Asia: Natasha Heller: "The Uneven Terrain of Gender and Diversity: The View from the Humanities," Ghent University, June 6Date: Fri, 17 May 2019 01:12:28 -0400Mailer: Drupal */ Greetings Richard Mahoney, A new item has been posted in H-Asia. Natasha Heller: "The Uneven Terrain of Gender and Diversity: The View from the Humanities," Ghent University, June 6 by Ben Van Dear colleagues, The Ghent Centre for Buddhist Studies at Ghent University, in collaboration with the Centre for Research on Culture and Gender and with support from the Ghent University Doctoral Schools and the Tianzhu Foundation, is proud to present a lecture by Natasha Heller (Associate Professor of Chinese Religions, University of Virginia). This so-called "hot topic" lecture will take place within the context of our doctoral school on "Women and Nuns in Chinese Buddhism." It will take place on June 6, 2019; 19:00-21:00 in Auditorium P (Zaal Jozef Plateau), Campus Boekentoren, Ghent University. The lecture is open to all and is free of charge. There is no need to register in advance. For directions, refer to the following link: https://soleway.ugent.be/routes/4440 Abstract Despite oft-expressed commitments to diversity, American institutions of higher learning remain centered on white men. If we agree that the academy would better serve its purpose with a more diverse faculty, how is such an aim achieved? In this talk I will consider how we talk about gender, diversity, and inclusion, and what these terms mean for different stages and dimensions of academic life. Through case studies of the disciplines of Religious Studies and Asian Studies, I will consider how the issues of gender and diversity vary in different fields of study?and what this might teach us about the challenges of transforming the academy into a more inclusive space. Best regards, Ben Van Overmeire Read more or reply Please help us keep H-Net free and accessible. $25 from each of our subscribers would fund H-Net for two years. Click here to make a tax-deductible donation online. Contact the Help Desk: help at mail.h-net.org. Manage notification settings by visiting My Profile > Notifications on the Commons. -- Richard Mahoney | Indica et Buddhica Littledene Bay Road Oxford NZ T: +6433121699 M: +64210640216 r.mahoney at indica-et-buddhica.org http://indica-et-buddhica.org/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From martingansten at gmail.com Fri May 17 11:37:46 2019 From: martingansten at gmail.com (Martin Gansten) Date: Fri, 17 May 19 13:37:46 +0200 Subject: [INDOLOGY] Udagagni Message-ID: <77a49aaa-66dc-b30a-dd49-e3c924039bb6@gmail.com> I wonder if anyone has come across the word /udagagni/, or some other compound meaning 'northern/upward fire', other than in the ritual context of sacrificial fires? I am not at all sure what it means, but it is mentioned (in the astrological work H?yanasundara, v. 166) together with lightning and thunder (and enemies): sy?t ketuyutad???a? cet kujo vidyudbhaya?kara? | sy?n meghagarjan?d bh?ti? codagagniripor api || (The Sanskrit of the HS is not very elegant, and I don't think /udagagniripo? /is anything more complicated than a dvandva, despite the singular inflection. It could even be a scribal error f?r /udagagne[?] ripo?/.) Thanks in advance for any suggestions, Martin Gansten -------------- next part -------------- An HTML attachment was scrubbed... URL: From mehner at sub.uni-goettingen.de Fri May 17 11:44:19 2019 From: mehner at sub.uni-goettingen.de (Mehner, Maximilian | GRETIL) Date: Fri, 17 May 19 11:44:19 +0000 Subject: [INDOLOGY] GRETIL update #492 Message-ID: GRETIL is pleased to be able to report the following addition(s) to its collection: Texts added: Adisesa: Paramarthasara Ksemendra: Caturvargasamgraha Vamanadatta: Dvayasampattivarttika Please notice that we are in the process of modernizing the formats GRETIL is offering. Moving forward all new additions will be provided in TEI-conformant XML and two transformations thereof: (1) a plain text file containing a strictly normalized text only and (2) an html file, displaying all additional information that was encoded by the respective contributor. The texts we have offered so far will be successively converted to adhere to this standard, with the transformations replacing the "analytic" and "plain versions". This will ultimately result in a more consistent and adaptable corpus, but this process will take some time to complete. If you use GRETIL to perform full text search across the whole corpus I would recommend getting all three files for each text. They are of course also included in the language-specific cumulative zip-archives. Best wishes, Max -------------- next part -------------- An HTML attachment was scrubbed... URL: From slaje at kabelmail.de Fri May 17 12:17:22 2019 From: slaje at kabelmail.de (Walter Slaje) Date: Fri, 17 May 19 14:17:22 +0200 Subject: [INDOLOGY] Udagagni In-Reply-To: <77a49aaa-66dc-b30a-dd49-e3c924039bb6@gmail.com> Message-ID: Dear Martin, here is a reference to northern and southern fires in the context of wedding preparations. The fires are explained by Devap?la as non-sacrificial (*laukika*). *K??hakag?hyas?tra* 19.3: [...] v? *dv?v agn?* prajv?lya dvau pa?? up?karoty aryam?e dak?i?a?, pr?j?patyam *uttaram* ? (Devap?la?s Bh??ya) [...] *laukikau* *dv?v agn?** prajv?lya dvau pa?? *ch?gau kany?sa?sk?r?rtham *up?*kury?t ? pa?ukalpavat ? ekam *aryam?e dak?i?a* bh?gavartiny agnau, dvit?ya? praj?pataye *uttara*digbh?gavartiny agnau [...] (Quoted from Raik Strunz' forthcoming edition). Best wishes, Walter Am Fr., 17. Mai 2019 um 13:37 Uhr schrieb Martin Gansten via INDOLOGY < indology at list.indology.info>: > I wonder if anyone has come across the word *udagagni*, or some other > compound meaning 'northern/upward fire', other than in the ritual context > of sacrificial fires? I am not at all sure what it means, but it is > mentioned (in the astrological work H?yanasundara, v. 166) together with > lightning and thunder (and enemies): > > sy?t ketuyutad???a? cet kujo vidyudbhaya?kara? | sy?n meghagarjan?d bh?ti? > codagagniripor api || > > (The Sanskrit of the HS is not very elegant, and I don't think *udagagniripo? > *is anything more complicated than a dvandva, despite the singular > inflection. It could even be a scribal error f?r *udagagne[?] ripo?*.) > > Thanks in advance for any suggestions, > > Martin Gansten > > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From mailmealakendudas at rediffmail.com Fri May 17 15:14:45 2019 From: mailmealakendudas at rediffmail.com (alakendu das) Date: Fri, 17 May 19 15:14:45 +0000 Subject: [INDOLOGY] Translation of Nyay Terminologies Message-ID: <20190517151445.23069.qmail@f4mail-235-241.rediffmail.com> To All,Thanks everybody for your help regarding Nyay terminologies. Alakendu Das. Sent from RediffmailNG on Android -------------- next part -------------- An HTML attachment was scrubbed... URL: From martingansten at gmail.com Fri May 17 15:23:54 2019 From: martingansten at gmail.com (Martin Gansten) Date: Fri, 17 May 19 17:23:54 +0200 Subject: [INDOLOGY] Udagagni In-Reply-To: Message-ID: Dear Walter, Thank you for the KGS excerpt. From the general tenor of the H?yanasundara (which contains no other ritual references), though, I would be surprised if this /udagagni/ turned out to refer to any sort of ritual fire. It is tempting to emend the text (I can think of several neat solutions), but all witnesses agree in reading /codagagni-/. All witnesses, that is, of the text *quoting *from the H?yanasundara -- the only witness I have of the H?yanasundara itself suggests a copyist having succumbed to the emendation urge and reads, unmetrically, /caur?gne ripor api/. Robbers, fire, enemies, violence, evil passions, fever, and disorders of bile and blood are all typical astrological significations of an ill-placed Mars. The thunder and lightning mentioned in the present verse is unusual, though, and I wondered if perhaps /udagagni /could be some other natural phenomenon of this kind, but if so, I can't think what. (Northern lights would be neat, but for one thing you don't get them in India, and for another they're not dangerous.) Cheers, Martin PS: I haven't forgotten about that Har?a paper. Soon, I hope... Den 2019-05-17 kl. 14:17, skrev Walter Slaje: > Dear Martin, > > here is a reference to northern and southern fires in the context of > wedding preparations. The fires are explained by Devap?la as > non-sacrificial (/laukika/). > > /K??hakag?hyas?tra/19.3: > > [...] v? *dv?v agn?* prajv?lya dvau pa?? up?karoty aryam?e dak?i?a?, > pr?j?patyam *uttaram*? > > (Devap?la?s Bh??ya) > > [...]***laukikau**dv?v agn?**prajv?lya dvau pa?? *ch?gau > kany?sa?sk?r?rtham *up?*kury?t ?pa?ukalpavat ?ekam *aryam?e > dak?i?a*bh?gavartiny agnau, dvit?ya? praj?pataye > *uttara*digbh?gavartiny**agnau[...] > > > (Quoted from Raik Strunz' forthcoming edition). > > > Best wishes, > > Walter > -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Fri May 17 16:44:49 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Fri, 17 May 19 09:44:49 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ???????? ??? ?????? ??????? ????? ????: ? ????? ??:?????????? ??????? ???????????? ??????? That child in Vraja indistinctly saying "Daddy, Daddy" expressed all the Vedas merely by his breathing. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Sat May 18 16:06:41 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sat, 18 May 19 09:06:41 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??????? ????????????? ?????? ???????: ? ????? ????????????? ??????? ?????? ???????? ??????? Sitting in his mother's lap, that beloved cowherd child spoke one letter after another and taught all the Vedas. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Sun May 19 13:34:46 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sun, 19 May 19 06:34:46 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??? ????????????????????????????????? ? ??? ????????? ???????: ?????? ??????? As the child of Nanda spoke the words of the Vedas one at a time, this whole world emerged from non-being into being. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrew.nicholson at stonybrook.edu Sun May 19 19:32:07 2019 From: andrew.nicholson at stonybrook.edu (Andrew Nicholson) Date: Sun, 19 May 19 15:32:07 -0400 Subject: [INDOLOGY] Concept of virya? Message-ID: Dear learned colleagues, I was wondering if anyone might recommend studies of the concept of *v?ra *or *v?rya* in South Asian history. I am familiar with Jarrod Whitaker's book, but was especially interested in how this term was later transformed by renouncer traditions. And, even better, has anyone looked at this concept's development in S. Asia in comparison with the cognate terms *vir* and *virtus* in European antiquity? Many thanks, Andrew Andrew J. Nicholson, Ph.D. Associate Professor (on leave 2018-2019) Asian & Asian American Studies Stony Brook University Stony Brook, NY 11794-5343 USA (631) 632-4030 Visiting Associate Professor and Stewart Fellow (2018-2019) Department of Religion Princeton University Princeton, NJ 08544 USA (609) 258-4485 http://philosophicalrasika.com/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Mon May 20 13:27:56 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Mon, 20 May 19 06:27:56 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ?????????? ?: ????? ?????? ???????? ??????? ? ????????????????? ??? ?? ????? ???: ??????? We offer our obeisance to that child who, while playing with a toy chariot, was engrossed in the teaching of the Bhagavadg?t? asking: "O Arjuna, where are you?" Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From c.malcolm.keating at gmail.com Mon May 20 17:03:54 2019 From: c.malcolm.keating at gmail.com (Malcolm Keating) Date: Mon, 20 May 19 11:03:54 -0600 Subject: [INDOLOGY] Book announcement: Language, Meaning, and Use in Indian Philosophy Message-ID: Dear list members, I would like to announce that my book, _Language, Meaning, and Use in Indian Philosophy: An Introduction to Mukula's ?Fundamentals of the Communicative Function"_ is now available, as of 16 May 2019, from Bloomsbury Academic. The book is a new translation of the entirety of Mukula's Abhidh?v?ttam?t?k?, an early (10th-11th century CE) and influential response to ?nandavardhana's dhvani theory. It includes a commentarial essay on the entire text in detail, as well as an introduction to the Sanskrit linguistic philosophy which informs his work, an essay making connections between his theory of sentential unity and contemporary pragmatics, a transliteration of the Sanskrit text, and an analytical outline of the text with a guide to his linguistic examples and a glossary. It is designed not only for scholars and philosophers interested in Mukula's work, but as a text which could be assigned to undergraduates for teaching Indian philosophy of language. It is available online in paperback, hardback and ebook versions at Bloomsbury's website (https://www.bloomsbury.com/uk/language-meaning-and-use-in-indian-philosophy-9781350060760/). Best, Malcolm -- *Malcolm Keating* Yale-NUS College | Assistant Professor | Humanities Division (Philosophy) | malcolm.keating at yale-nus.edu.sg Office hours may be scheduled here: https://malcolmkeating.youcanbook.me Academic website: http://www.malcolmkeating.com/ -------------- next part -------------- An HTML attachment was scrubbed... URL: From hspier.muktabodha at gmail.com Tue May 21 01:26:58 2019 From: hspier.muktabodha at gmail.com (Harry Spier) Date: Mon, 20 May 19 21:26:58 -0400 Subject: [INDOLOGY] Help with translation Message-ID: Dear list members, The N?lasarasvat?stotram occurs in 4 scriptures in the Muktabodha digital library: ?gamakalpalat?, b?hann?latantra, t?r?rahasyav?ttik?, and agnik?ryapaddhati with this reading for verse 3. ja??j??asam?yukte lolajihv?nuk?ri?i | drutabuddhikare devi tr?hi m?? ?ara??gatam || 3 || I"m not clear on how to translate: lolajihv?nuk?ri?i . Any help would be appreciated. Thanks, Harry Spier -------------- next part -------------- An HTML attachment was scrubbed... URL: From wujastyk at gmail.com Tue May 21 02:48:44 2019 From: wujastyk at gmail.com (Dominik Wujastyk) Date: Mon, 20 May 19 20:48:44 -0600 Subject: [INDOLOGY] Help with translation In-Reply-To: Message-ID: Could this be related to the Hathayoga practice of (sarasvat?)c?lana that James Mallinson has rediscovered and written about? Pp. 258 ff. in Mallinson, J. (2012) "The Original Goraka?a?ataka," in:, D. G. White (ed.), *Yoga in Practice,* (Princeton University Press), pp. 257?72. Available online at: https://www.academia.edu/3491519/. Probably not, in your verse, where the compound seems adjectival. -- Professor Dominik Wujastyk , Singhmar Chair in Classical Indian Society and Polity , Department of History and Classics , University of Alberta, Canada . South Asia at the U of A: sas.ualberta.ca On Mon, 20 May 2019 at 19:27, Harry Spier via INDOLOGY < indology at list.indology.info> wrote: > Dear list members, > > The N?lasarasvat?stotram occurs in 4 scriptures in the Muktabodha digital > library: ?gamakalpalat?, b?hann?latantra, t?r?rahasyav?ttik?, and agnik?ryapaddhati > with this reading for verse 3. > > ja??j??asam?yukte lolajihv?nuk?ri?i | > > drutabuddhikare devi tr?hi m?? ?ara??gatam || 3 || > > > I"m not clear on how to translate: lolajihv?nuk?ri?i . > > Any help would be appreciated. > > > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From ondracka at ff.cuni.cz Tue May 21 08:44:49 2019 From: ondracka at ff.cuni.cz (=?utf-8?Q?Lubom=C3=ADr_Ondra=C4=8Dka?=) Date: Tue, 21 May 19 08:44:49 +0000 Subject: [INDOLOGY] Help with translation In-Reply-To: Message-ID: <20190521104614.1f1ffd6afad5d1826c570f5d@ff.cuni.cz> Lolajihv? is a common appellation of goddesses with a lolling tongue (K?l?, T?r?...). So I would understand this vocative as "[you, who] resemble (anuk?ri?i) [a goddess] with a lolling tongue (lolajihv?)". In some texts, Lolajihv? is a name of a yogin?, so other option would be "[you, who] look like [a yogin?] Lolajihv?", but I think this is less probable. Best, Lubomir On Mon, 20 May 2019 20:48:44 -0600 Dominik Wujastyk via INDOLOGY wrote: > Could this be related to the Hathayoga practice of (sarasvat?)c?lana that > James Mallinson has rediscovered and written about? Pp. 258 ff. in > > Mallinson, J. (2012) "The Original Goraka?a?ataka," in:, D. G. White > (ed.), *Yoga > in Practice,* (Princeton University Press), pp. 257?72. Available online > at: https://www.academia.edu/3491519/. > > Probably not, in your verse, where the compound seems adjectival. > > -- > Professor Dominik Wujastyk > , > > Singhmar Chair in Classical Indian Society and Polity > , > > Department of History and Classics > , > University of Alberta, Canada > . > > South Asia at the U of A: > > sas.ualberta.ca > > > > On Mon, 20 May 2019 at 19:27, Harry Spier via INDOLOGY < > indology at list.indology.info> wrote: > > > Dear list members, > > > > The N?lasarasvat?stotram occurs in 4 scriptures in the Muktabodha digital > > library: ?gamakalpalat?, b?hann?latantra, t?r?rahasyav?ttik?, and agnik?ryapaddhati > > with this reading for verse 3. > > > > ja??j??asam?yukte lolajihv?nuk?ri?i | > > > > drutabuddhikare devi tr?hi m?? ?ara??gatam || 3 || > > > > > > I"m not clear on how to translate: lolajihv?nuk?ri?i . > > > > Any help would be appreciated. > > > > > > 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) > > From mmdesh at umich.edu Tue May 21 13:31:13 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Tue, 21 May 19 06:31:13 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ?????????: ?????? ???? ?? ??????? ? ?????? ????????? ???? ?????? ?????? ??????? Holding a toy bow and wandering with brother Balarama, the child in Gokula cries remembering the abduction of Sita. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From hspier.muktabodha at gmail.com Tue May 21 21:08:51 2019 From: hspier.muktabodha at gmail.com (Harry Spier) Date: Tue, 21 May 19 17:08:51 -0400 Subject: [INDOLOGY] Help with translation In-Reply-To: <20190521104614.1f1ffd6afad5d1826c570f5d@ff.cuni.cz> Message-ID: The first translation that came to me for lolajihv?nuk?ri?i was what Lubomir Ondracka suggests. "You who resemble a goddess with a rolling tongue". But that seemed a little strange to me since n?lasarasvat? is t?r? a goddess with a rolling tongue so why would you say "she resembles a goddess with a rolling tongue" when she is a goddess with a rolling tongue.. Is it possible the meaning could be similar to what Roland Steiner suggests "resembling a rolling tongue" meaning as a fierce form of the goddess "resembling a rolling tongue lapping up blood" or something similar? I think the reading lolajihv?nuk?ri?i is correct because I found another manuscript (NGMCP A 1215/58) in addition to the manuscripts in the Muktabodha digital library that has that reading. But if you search on-line you can find some versions in blogs or webpages which in place of lolajihv?nuk?ri?i the reading lolajihv?ntak?ri?i but since I didn't find that reading in any manuscripts I assumed that was probably a modern change to a difficult reading. Harry Spier On Tue, May 21, 2019 at 4:44 AM Lubom?r Ondra?ka wrote: > Lolajihv? is a common appellation of goddesses with a lolling tongue > (K?l?, T?r?...). > > So I would understand this vocative as "[you, who] resemble (anuk?ri?i) [a > goddess] with a lolling tongue (lolajihv?)". > > In some texts, Lolajihv? is a name of a yogin?, so other option would be > "[you, who] look like [a yogin?] Lolajihv?", but I think this is less > probable. > > Best, > Lubomir > > > On Mon, 20 May 2019 at 19:27, Harry Spier via INDOLOGY < > > indology at list.indology.info> wrote: > > > > > Dear list members, > > > > > > The N?lasarasvat?stotram occurs in 4 scriptures in the Muktabodha > digital > > > library: ?gamakalpalat?, b?hann?latantra, t?r?rahasyav?ttik?, and > agnik?ryapaddhati > > > with this reading for verse 3. > > > > > > ja??j??asam?yukte lolajihv?nuk?ri?i | > > > > > > drutabuddhikare devi tr?hi m?? ?ara??gatam || 3 || > > > > > > > > > I"m not clear on how to translate: lolajihv?nuk?ri?i . > > > > > > Any help would be appreciated. > > > > > > > > > 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) > > > > -------------- next part -------------- An HTML attachment was scrubbed... URL: From dchakra at hotmail.de Wed May 22 05:44:07 2019 From: dchakra at hotmail.de (Dr. Debabrata Chakrabarti) Date: Wed, 22 May 19 05:44:07 +0000 Subject: [INDOLOGY] A verse in Sanskrit! Message-ID: Dear List, In Debendranath Tagore's autobiography, "Atmajibani", is quoted a verse. The editor writes in a footnote that this is mentioned in Raja Rammohan Roy's book "Bhattacharyer sahit bichar". But that book cannot be a source either. This Sanskrit verse is talking of a formless God ('nirakara' brahman), but it is not from the Upanishadic times as might be expected. The meter is shardulavikridita, a much later meter. I guess it might be in a sanskritized form from the Mahanirvana Tantra, but I never got a chance to access that text. Can anyone help me identify the source? r?pam r?pavivarjitasya bhavato dhy?nena yadvar?itam stuty?nirvacan?yat?khilaguro d?r?k?t? yanmay? vy?pitva?ca vin??itam bhagavato yatt?rthay?tradin? k?antavyam jagad??a tadvikalat?do?atrayam matk?tam Thou art formless, yet I meditate thee through an imagined form ; thou art beyond expression, yet I make eulogies for thee; thou art all-pervading, yet I go on pilgrimage; pardon these three faults of mine! I will appreciate if anyone could give me the answer. Regards Debabrata Chakrabarti ???This body is like a musical instrument; what you hear depends upon how you play it.??? ??? Anandamayi Ma ???Inside every human being there exists a special heaven, whole and unbroken.??? - Paracelsus -------------- next part -------------- An HTML attachment was scrubbed... URL: From rolfheiner.koch at gmail.com Wed May 22 08:49:47 2019 From: rolfheiner.koch at gmail.com (Rolf Heinrich Koch) Date: Wed, 22 May 19 10:49:47 +0200 Subject: =?utf-8?Q?[INDOLOGY]_sa=C3=B1j=C4=ABva_hell?= Message-ID: Dear listmembers, one of the eight hells is the sa?j?va hell. I am on search for early or modern depictions. Can anyone help? Best Heiner -- www.rolfheinrichkoch.wordpress.com From Vincent.Eltschinger at oeaw.ac.at Wed May 22 10:15:28 2019 From: Vincent.Eltschinger at oeaw.ac.at (Eltschinger, Vincent) Date: Wed, 22 May 19 10:15:28 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_sa=C3=B1j=C4=ABva_hell?= In-Reply-To: Message-ID: Dear Heiner, A good place to start with is of course Lamotte?s Trait?, which alludes several times to hells in general and the Sa?j?va hell in particular. See especially ?tienne Lamotte, Le trait? de la Grande Vertu de Sagesse, vol. 2, Louvain, 1981 (1949), pp. 956-958, and passim. On Buddhist descriptions of hell, the best treatment to date is certainly, again in French, Marc Tiefenauer, Les enfers indiens, histoire multiple d?un lieu commun, Leiden, Brill, 2018, pp. 89-146. Both works contain numerous bibliographical references. The most complete treatment is very likely to be the one occurring in the Saddharmasm?tyupasth?nas?tra, a Sanskrit manuscript of which is currently being edited (see D.M. Stuart, A Less Traveled Path : Saddharmasm?tyupasth?s?tra, chapter 2, 2 vol. Beijing and Vienna, 2015). Best, Vincent Vincent Eltschinger, korrespondierendes Mitglied der OeAW Directeur d'?tudes ?cole Pratique des Hautes ?tudes, Section des sciences religieuses Patios Saint-Jacques, 4-14 rue Ferrus - 75014 Paris vincent.eltschinger at ephe.sorbonne.fr 0033 1 56 61 17 34 / 0033 7 85 86 84 05 ________________________________ Von: INDOLOGY im Auftrag von Rolf Heinrich Koch via INDOLOGY Gesendet: Mittwoch, 22. Mai 2019 10:49:47 An: indology Betreff: [INDOLOGY] sa?j?va hell Dear listmembers, one of the eight hells is the sa?j?va hell. I am on search for early or modern depictions. Can anyone help? Best Heiner -- 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From rolfheiner.koch at gmail.com Wed May 22 11:00:31 2019 From: rolfheiner.koch at gmail.com (Rolf Heinrich Koch) Date: Wed, 22 May 19 13:00:31 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_sa=C3=B1j=C4=ABva_hell?= In-Reply-To: Message-ID: thanks to all but it is my mistake. I mean pictorial depictions. Paintings of the hells. heiner Am 22.05.2019 12:15 schrieb "Eltschinger, Vincent" < Vincent.Eltschinger at oeaw.ac.at>: > Dear Heiner, > > A good place to start with is of course Lamotte?s Trait?, which alludes > several times to hells in general and the Sa?j?va hell in particular. See > especially ?tienne Lamotte, *Le trait? de la Grande Vertu de Sagesse*, > vol. 2, Louvain, 1981 (1949), pp. 956-958, and passim. On Buddhist > descriptions of hell, the best treatment to date is certainly, again in > French, Marc Tiefenauer, *Les enfers indiens, histoire multiple d?un lieu > commun*, Leiden, Brill, 2018, pp. 89-146. Both works contain numerous > bibliographical references. The most complete treatment is very likely to > be the one occurring in the *Saddharmasm**?tyupasth?nas?tra*, a Sanskrit > manuscript of which is currently being edited (see D.M. Stuart, *A Less > Traveled Path : Saddharmasm**?tyupasth?s?tra, chapter 2*, 2 vol. Beijing > and Vienna, 2015). > > Best, > > Vincent > > > Vincent Eltschinger, korrespondierendes Mitglied der OeAW > Directeur d'?tudes > ?cole Pratique des Hautes ?tudes, Section des sciences religieuses > Patios Saint-Jacques, 4-14 rue Ferrus - 75014 Paris > > vincent.eltschinger at ephe.sorbonne.fr > 0033 1 56 61 17 34 / 0033 7 85 86 84 05 > ------------------------------ > *Von:* INDOLOGY im Auftrag von Rolf > Heinrich Koch via INDOLOGY > *Gesendet:* Mittwoch, 22. Mai 2019 10:49:47 > *An:* indology > *Betreff:* [INDOLOGY] sa?j?va hell > > Dear listmembers, > > one of the eight hells is the sa?j?va hell. > > I am on search for early or modern depictions. > > Can anyone help? > > Best > > Heiner > > -- > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From straubem at staff.uni-marburg.de Wed May 22 11:20:00 2019 From: straubem at staff.uni-marburg.de (Martin Straube) Date: Wed, 22 May 19 13:20:00 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_sa=C3=B1j=C4=ABva_hell?= In-Reply-To: Message-ID: <20190522132000.Horde.iTmfqKoEIIlej6V3UYACF_q@home.staff.uni-marburg.de> Dear Heiner, you find information on some Japanese depictions of hells along with a few (not very good) pictures in: Ineke Van Put, Buddhist Hells. The Northern Tradition, Mumbai, New Delhi [2015], chapter 6. With best wishes Martin Zitat von Rolf Heinrich Koch via INDOLOGY : > thanks to all but it is my mistake. > I mean pictorial depictions. > Paintings of the hells. > heiner > Am 22.05.2019 12:15 schrieb "Eltschinger, Vincent" < > Vincent.Eltschinger at oeaw.ac.at>: > >> Dear Heiner, >> >> A good place to start with is of course Lamotte?s Trait?, which alludes >> several times to hells in general and the Sa?j?va hell in particular. See >> especially ?tienne Lamotte, *Le trait? de la Grande Vertu de Sagesse*, >> vol. 2, Louvain, 1981 (1949), pp. 956-958, and passim. On Buddhist >> descriptions of hell, the best treatment to date is certainly, again in >> French, Marc Tiefenauer, *Les enfers indiens, histoire multiple d?un lieu >> commun*, Leiden, Brill, 2018, pp. 89-146. Both works contain numerous >> bibliographical references. The most complete treatment is very likely to >> be the one occurring in the *Saddharmasm**?tyupasth?nas?tra*, a Sanskrit >> manuscript of which is currently being edited (see D.M. Stuart, *A Less >> Traveled Path : Saddharmasm**?tyupasth?s?tra, chapter 2*, 2 vol. Beijing >> and Vienna, 2015). >> >> Best, >> >> Vincent >> >> >> Vincent Eltschinger, korrespondierendes Mitglied der OeAW >> Directeur d'?tudes >> ?cole Pratique des Hautes ?tudes, Section des sciences religieuses >> Patios Saint-Jacques, 4-14 rue Ferrus - 75014 Paris >> >> vincent.eltschinger at ephe.sorbonne.fr >> 0033 1 56 61 17 34 / 0033 7 85 86 84 05 >> ------------------------------ >> *Von:* INDOLOGY im Auftrag von Rolf >> Heinrich Koch via INDOLOGY >> *Gesendet:* Mittwoch, 22. Mai 2019 10:49:47 >> *An:* indology >> *Betreff:* [INDOLOGY] sa?j?va hell >> >> Dear listmembers, >> >> one of the eight hells is the sa?j?va hell. >> >> I am on search for early or modern depictions. >> >> Can anyone help? >> >> Best >> >> Heiner >> >> -- >> 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) >> From hspier.muktabodha at gmail.com Wed May 22 12:12:27 2019 From: hspier.muktabodha at gmail.com (Harry Spier) Date: Wed, 22 May 19 08:12:27 -0400 Subject: [INDOLOGY] A verse in Sanskrit! In-Reply-To: Message-ID: On Wed, May 22, 2019 at 1:44 AM Dr. Debabrata Chakrabarti via INDOLOGY < indology at list.indology.info> wrote: > it might be in a sanskritized form from the Mahanirvana Tantra, but I > never got a chance to access that text. > This verse doesn't appear in the mahAnirvanatantra in the Muktabodha digital library ,or any other text in that digital library or in the GRETIL digital library. Harry Spier > > > > r?pam r?pavivarjitasya bhavato dhy?nena yadvar?itam > > stuty?nirvacan?yat?khilaguro d?r?k?t? yanmay? > > vy?pitva?ca vin??itam bhagavato yatt?rthay?tradin? > > k?antavyam jagad??a tadvikalat?do?atrayam matk?tam > > > > Thou art formless, yet I meditate thee through an imagined form ; thou art > beyond expression, yet I make eulogies for thee; thou art all-pervading, > yet I go on pilgrimage; pardon these three faults of mine! > > I will appreciate if anyone could give me the answer. > Regards > Debabrata Chakrabarti > > > > > > > ???This body is like a musical instrument; what you hear depends upon how > you play it.??? ??? Anandamayi Ma > > ???Inside every human being there exists a special heaven, whole and > unbroken.??? - Paracelsus > > > > > > > > _______________________________________________ > 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Wed May 22 13:37:20 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Wed, 22 May 19 06:37:20 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses "?????? ?????: ?????? ??? ?? ????? ???? ?" ??? ???????: ???????? ???? ?????????????? ??????? "Where is that cruel ten-headed demon Ravana who abducted my Sita?" Hearing these words of Krishna, his mother got worried. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From pwyzlic at uni-bonn.de Wed May 22 15:13:41 2019 From: pwyzlic at uni-bonn.de (Peter Wyzlic) Date: Wed, 22 May 19 17:13:41 +0200 Subject: [INDOLOGY] A verse in Sanskrit! In-Reply-To: Message-ID: Am 22.05.2019 um 14:12 schrieb Harry Spier via INDOLOGY: > This verse doesn't appear in the? mahAnirvanatantra in the Muktabodha > digital library ,or any other text in that digital library or in the > GRETIL digital library. > > Harry Spier > > > r?pam r?pavivarjitasya bhavato dhy?nena yadvar?itam > > stuty?nirvacan?yat?khilaguro d?r?k?t? yanmay? > > vy?pitva?ca vin??itam bhagavato yatt?rthay?tradin? > > k?antavyam jagad??a tadvikalat?do?atrayam matk?tam > This verse is ascribed to Appaya D?k?ita in: Sharma, Krishna. Bhakti and the Bhakti Movement: A New Perspective ; a Study in the History of Ideas. New Delhi: Munshiram Manoharlal, 1987, p. 240, note 2 (citing from a secondary source). Hope it helps, Peter Wyzlic -- Universit?t Bonn Institut f?r Orient- und Asienwissenschaften Bibliothek Br?hler Str. 7 D-53119 Bonn Tel.: 0228/73-62436 -------------- next part -------------- An HTML attachment was scrubbed... URL: From ashok.aklujkar at gmail.com Thu May 23 03:47:38 2019 From: ashok.aklujkar at gmail.com (Ashok Aklujkar) Date: Wed, 22 May 19 20:47:38 -0700 Subject: =?utf-8?Q?Re:_[INDOLOGY]_sa=C3=B1j=C4=ABva_hell?= In-Reply-To: Message-ID: Dear Dr. Koch, You are more likely to find paintings of hells or hell dwellers in the Jain collections of manuscripts. In the catalogues of such collections I have found them referred to with the Gujarati title n?rakino / n?rak?no citra. Please see the catalogues of collections at Lalbhai Dalpatbhai Indological research Institute (Ahmedabad) and Jain ?tm?nanda Sabh? (Bhavnagar). Some collections may be found also in Mumbai. a.a. > On May 22, 2019, at 4:00 AM, Rolf Heinrich Koch via INDOLOGY wrote: > > thanks to all but it is my mistake. > I mean pictorial depictions. > Paintings of the hells. > heiner -------------- next part -------------- An HTML attachment was scrubbed... URL: From shenyiming.bas at gmail.com Thu May 23 09:26:30 2019 From: shenyiming.bas at gmail.com (Yiming) Date: Thu, 23 May 19 11:26:30 +0200 Subject: [INDOLOGY] Reminder: International Indology Graduate Research Symposium, 1-2 Nov 2019, Oxford In-Reply-To: Message-ID: Dear list, We would like to draw your attention to the following Call for Papers, which will end on 25th of May 2019 : We are happy to announce that the 11th International Indology Graduate Research Symposium (IIGRS) will be hosted at Wolfson College, University of Oxford, on 1-2 November 2019. We invite all Indology graduate students as well as early-career researchers (who have completed their doctoral studies within the past five years) to submit a paper. The selection committee will consider all papers dealing with any Indological subject based on the study of texts in their original language. If you wish to present a paper, please submit a 300-word abstract (described below) to iigrsuk at googlemail.com by 25th of May 2019. You will be notified about the outcome of your application in mid-June. Abstracts should not exceed 300 words and should include: 1) Your name and institution + indication of research degrees and positions held. 2) The title of your paper. 3) A broad indication of its subject area. 4) An outline of its contents. Please send your abstract in both Word and PDF format. If your abstract is accepted, you will be allotted a slot of no more than thirty minutes, twenty minutes of which should be devoted to delivering your paper, and ten minutes for questions and discussion. The participants should arrange travel and accommodation on their own. To help with covering travel and accommodation costs, we will provide *bursaries* *(75-100 pound per person)* to be claimed upon submission of receipts. There will be no conference registration fees. If you are teaching at an institution, we would be very grateful if you could circulate this information among your students. For more details, please visit https://iigrs.wordpress.com/ We will be more than happy to answer any questions sent to the following email address: iigrsuk at googlemail.com Best wishes, IIGRS11 Oxford Yiming Shen and Valters Negribs -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Thu May 23 13:18:36 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Thu, 23 May 19 06:18:36 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses "?????? ?????: ?????? ??? ?? ????? ???? ?" ??? ???????: ???????? ???? ?????????????? ??????? "Where is that cruel ten-headed demon Ravana who abducted my Sita?" Hearing these words of Krishna, his mother got worried. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Thu May 23 13:23:40 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Thu, 23 May 19 06:23:40 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses "????? ?????: ????? ????? ?? ???? ??? ? ??????? ?????? ?? ????? ??????? ????? ????" ??????? The mother said: "Who is this ten-headed demon, O Krishna, and who is this Sita and when was she abducted? Why are you crying, my son, and what are you saying. my child?" Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From hellwig7 at gmx.de Fri May 24 06:26:31 2019 From: hellwig7 at gmx.de (Oliver Hellwig) Date: Fri, 24 May 19 08:26:31 +0200 Subject: [INDOLOGY] Taittiriyasamhita Message-ID: Dear all, I am looking for a pdf of the second part of Weber's edition of the TS (TS 5-7). Does anybody know where I can find it, or would be ready to share a copy? Thanks, Oliver --- Oliver Hellwig, IVS Zurich From hellwig7 at gmx.de Fri May 24 07:50:22 2019 From: hellwig7 at gmx.de (Oliver Hellwig) Date: Fri, 24 May 19 09:50:22 +0200 Subject: [INDOLOGY] TS, cont. Message-ID: Dear all, thanks to Patrick McAllister, who super quickly provided a scan. With his permission, I uploaded the pdf to archive.org: https://archive.org/details/taittiriya-samhita-weber-5-7 Best, Oliver From mmdesh at umich.edu Fri May 24 13:25:28 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Fri, 24 May 19 06:25:28 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses "?????? ??? ?????? ????????????? ?? ?" ??? ?????????? ???? ?????? ?????? ??? ??????? "How can I tell my mother what I did during my previous life?" Worried with such a thought, the child in Gokula became silent. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Sat May 25 13:15:29 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sat, 25 May 19 06:15:29 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??????????????????? ???????? ???????? ???? ?????????? ?????? ??? ?? ???????? ???? ??????? With the touch of the foot of the child Krishna, the waters of Yamuna turned dark. My mind has become colored due to the touch of the foot of the same child Krishna. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From hspier.muktabodha at gmail.com Sat May 25 20:29:46 2019 From: hspier.muktabodha at gmail.com (Harry Spier) Date: Sat, 25 May 19 16:29:46 -0400 Subject: [INDOLOGY] NGMCP descriptive catalogue Message-ID: Dear list members, 1. What does (!) mean in a NGMCP descriptive catalogue record See for example this catalogue record *http://catalogue-old.ngmcp.uni-hamburg.de/mediawiki/index.php/A_1215-58(1)_Lamb%C4%81stutistotra * 2. What is the status of the descriptive catalogue. I.e. how much is completed? Is the project still on-going? Thanks, Harry Spier -------------- next part -------------- An HTML attachment was scrubbed... URL: From emstern1948 at gmail.com Sat May 25 20:47:44 2019 From: emstern1948 at gmail.com (Elliot Stern) Date: Sat, 25 May 19 16:47:44 -0400 Subject: [INDOLOGY] NGMCP descriptive catalogue In-Reply-To: Message-ID: <9C6BF14C-C039-40E6-A1CD-29960974D747@gmail.com> Dear Harry, 1. (!) seems to mean [sic], that is, it marks an incorrect form. 2. Another list member may know. Elliot > On May 25, 2019, at 4:29 PM, Harry Spier via INDOLOGY wrote: > > Dear list members, > > 1. What does (!) mean in a NGMCP descriptive catalogue record See for example this catalogue record > http://catalogue-old.ngmcp.uni-hamburg.de/mediawiki/index.php/A_1215-58(1)_Lamb%C4%81stutistotra > > 2. What is the status of the descriptive catalogue. I.e. how much is completed? Is the project still on-going? > > 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) Elliot M. Stern 552 South 48th Street Philadelphia, PA 19143-2029 emstern1948 at gmail.com 267-240-8418 -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Sun May 26 13:18:34 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Sun, 26 May 19 06:18:34 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??? ?? ????????? ?? ??????????????????????? ? ????????????????? ????????? ??? ??????? The baby Krishna is the elixir that delights me. There is no secret of delight beyond remembering Krishna, the cowherd-child. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From hspier.muktabodha at gmail.com Sun May 26 23:44:45 2019 From: hspier.muktabodha at gmail.com (Harry Spier) Date: Sun, 26 May 19 19:44:45 -0400 Subject: [INDOLOGY] Vocatives of goddesses names in tantric texts (was NGMCP descriptive catalogue) In-Reply-To: <9C6BF14C-C039-40E6-A1CD-29960974D747@gmail.com> Message-ID: On Sat, May 25, 2019 at 4:47 PM Elliot Stern wrote: > > 1. (!) seems to mean [sic], that is, it marks an incorrect form. > > Some of those irregular forms are vocatives of names of the goddess with long i on the end where it should have been short i. ghorar?pe mah?r?ve sarvvasatruk?aya?kari bhaktebhyo varade dev?(!) tr?hi m?? saran?gata? 1 ja??j??asam?yukte lolajihv?nuk?ri??(!) drutabuddhikare dev?(!) tr?hi m?? saran?gata? 2 I.e. dev? and lolajihv?nuk?ri?? but these are mixed with a correct form vocative sarvvasatruk?aya?kari . In other texts I've seen the vocative for the goddess mah??akti written as mah??akti not as mah??akte. also mixed in with correct forms of vocatives. Does this mean that in the tantric literature, non-standard vocatives are common for goddesses whose names end in long or short i ? Are these irregularities what are known as the irregularities of ai?a sanskrit or is that term only for irregularities of the earliest tantras? Thanks, Harry Spier On May 25, 2019, at 4:29 PM, Harry Spier via INDOLOGY < > indology at list.indology.info> wrote: > > Dear list members, > > 1. What does (!) mean in a NGMCP descriptive catalogue record See for > example this catalogue record > *http://catalogue-old.ngmcp.uni-hamburg.de/mediawiki/index.php/A_1215-58(1)_Lamb%C4%81stutistotra > * > > 2. What is the status of the descriptive catalogue. I.e. how much is > completed? Is the project still on-going? > > 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) > > > Elliot M. Stern > 552 South 48th Street > Philadelphia, PA 19143-2029 > emstern1948 at gmail.com > 267-240-8418 > > > > -------------- next part -------------- An HTML attachment was scrubbed... URL: From jb92 at soas.ac.uk Mon May 27 10:16:06 2019 From: jb92 at soas.ac.uk (Jason Birch) Date: Mon, 27 May 19 12:16:06 +0200 Subject: [INDOLOGY] Vocatives of goddesses names in tantric texts (was NGMCP descriptive catalogue) In-Reply-To: Message-ID: Dear Harry, These forms could just be scribal mistakes or, at best, irregular spellings. I often encounter vocatives for the goddess ending in long ? (e.g., dev?) in manuscripts of yoga texts that were not composed in ai?a. I can send further references if you need examples. Best wishes, Jason > On 27 May 2019, at 01:44, Harry Spier via INDOLOGY wrote: > > > > On Sat, May 25, 2019 at 4:47 PM Elliot Stern > wrote: > > 1. (!) seems to mean [sic], that is, it marks an incorrect form. > > Some of those irregular forms are vocatives of names of the goddess with long i on the end where it should have been short i. > ghorar?pe mah?r?ve sarvvasatruk?aya?kari > bhaktebhyo varade dev?(!) tr?hi m?? saran?gata? 1 > ja??j??asam?yukte lolajihv?nuk?ri??(!) > drutabuddhikare dev?(!) tr?hi m?? saran?gata? 2 > > I.e. dev? and lolajihv?nuk?ri?? but these are mixed with a correct form vocative sarvvasatruk?aya?kari . > > In other texts I've seen the vocative for the goddess mah??akti written as mah??akti not as mah??akte. also mixed in with correct forms of vocatives. > > Does this mean that in the tantric literature, non-standard vocatives are common for goddesses whose names end in long or short i ? > > Are these irregularities what are known as the irregularities of ai?a sanskrit or is that term only for irregularities of the earliest tantras? > > Thanks, > Harry Spier > > >> On May 25, 2019, at 4:29 PM, Harry Spier via INDOLOGY > wrote: >> >> Dear list members, >> >> 1. What does (!) mean in a NGMCP descriptive catalogue record See for example this catalogue record >> http://catalogue-old.ngmcp.uni-hamburg.de/mediawiki/index.php/A_1215-58(1)_Lamb%C4%81stutistotra >> >> 2. What is the status of the descriptive catalogue. I.e. how much is completed? Is the project still on-going? >> >> 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) > > Elliot M. Stern > 552 South 48th Street > Philadelphia, PA 19143-2029 > emstern1948 at gmail.com > 267-240-8418 > > > > _______________________________________________ > 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Mon May 27 13:22:30 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Mon, 27 May 19 06:22:30 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??????? ????????? ??????? ???????????? ? ??? ???????? ???? ?????? ???? ?? ??????? My mind always rushes after the running baby Krishna. How can I catch that fast child with my slow mind? Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mkapstei at uchicago.edu Mon May 27 22:20:02 2019 From: mkapstei at uchicago.edu (Matthew Kapstein) Date: Mon, 27 May 19 22:20:02 +0000 Subject: =?utf-8?Q?[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= Message-ID: Dear Indological colleagues, One of the peculiarities of S??khya thought is its unusual theory of "evolution" (though it might better be termed "emanation") which proceeds from the subtle modifications of the m?laprak?ti to those that are increasingly coarse, namely the organs of sense and of action, and finally to their physical objects. This seems a very odd evolutionary path when we first encounter it and I am wondering if there has been any work that seeks to explain just why S??khya adopted what to us may seem a remarkably counter-intuitive framework. I do have my own theory about this, but I would not want to publish it if someone else has already come up with a similar idea. I would therefore be grateful for any suggestions you may have concerning scholarship that seeks to explain just why it is that S??khya proceeds from top to bottom, as it were, rather than the other way around. with thanks in advance for your advice about this, Matthew Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago -------------- next part -------------- An HTML attachment was scrubbed... URL: From hspier.muktabodha at gmail.com Mon May 27 22:51:47 2019 From: hspier.muktabodha at gmail.com (Harry Spier) Date: Mon, 27 May 19 18:51:47 -0400 Subject: [INDOLOGY] Vocatives of goddesses names in tantric texts (was NGMCP descriptive catalogue) In-Reply-To: Message-ID: Thank you Jason. Some references to these irregular spellings would be useful. Also if any members have pdfs or references to articles on ai?a sanskrit would also be useful. Thank you, Harry Spier On Mon, May 27, 2019 at 6:16 AM Jason Birch wrote: > Dear Harry, > > These forms could just be scribal mistakes or, at best, irregular > spellings. I often encounter vocatives for the goddess ending in long ? > (e.g., dev?) in manuscripts of yoga texts that were not composed in ai?a. I > can send further references if you need examples. > > Best wishes, > > Jason > > On 27 May 2019, at 01:44, Harry Spier via INDOLOGY < > indology at list.indology.info> wrote: > > > > On Sat, May 25, 2019 at 4:47 PM Elliot Stern > wrote: > >> >> 1. (!) seems to mean [sic], that is, it marks an incorrect form. >> >> Some of those irregular forms are vocatives of names of the goddess with > long i on the end where it should have been short i. > ghorar?pe mah?r?ve sarvvasatruk?aya?kari > bhaktebhyo varade dev?(!) tr?hi m?? saran?gata? 1 > ja??j??asam?yukte lolajihv?nuk?ri??(!) > drutabuddhikare dev?(!) tr?hi m?? saran?gata? 2 > > I.e. dev? and lolajihv?nuk?ri?? but these are mixed with a correct form > vocative sarvvasatruk?aya?kari . > > In other texts I've seen the vocative for the goddess mah??akti written > as mah??akti not as mah??akte. also mixed in with correct forms of > vocatives. > > Does this mean that in the tantric literature, non-standard vocatives are > common for goddesses whose names end in long or short i ? > > Are these irregularities what are known as the irregularities of ai?a > sanskrit or is that term only for irregularities of the earliest tantras? > > Thanks, > Harry Spier > > > On May 25, 2019, at 4:29 PM, Harry Spier via INDOLOGY < >> indology at list.indology.info> wrote: >> >> Dear list members, >> >> 1. What does (!) mean in a NGMCP descriptive catalogue record See for >> example this catalogue record >> *http://catalogue-old.ngmcp.uni-hamburg.de/mediawiki/index.php/A_1215-58(1)_Lamb%C4%81stutistotra >> * >> >> 2. What is the status of the descriptive catalogue. I.e. how much is >> completed? Is the project still on-going? >> >> 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) >> >> >> Elliot M. Stern >> 552 South 48th Street >> Philadelphia, PA 19143-2029 >> emstern1948 at gmail.com >> 267-240-8418 >> >> >> >> _______________________________________________ > 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) > > > -------------- next part -------------- An HTML attachment was scrubbed... URL: From mailmealakendudas at rediffmail.com Tue May 28 06:37:42 2019 From: mailmealakendudas at rediffmail.com (alakendu das) Date: Tue, 28 May 19 06:37:42 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= Message-ID: <1559023692.S.24510.autosave.drafts.1559025462.5664@webmail.rediffmail.com> Dr.Kapstein,As I have understood Samkhya,This school of our philosophy begins with Prakriti or "Mulprakriti " which is the primordial element from which the Evolution sets off.Then we have Purusha,which may be equated with "Atmana".,..the omnipresent omnipotent Existence..Its the desperate endeavour on the part of  Purusha to disentangle itself from the clutches of Prakriti ,with a view to attaining the Final Emancipation at the transcendental level(Paramarthika).The Samkhya flow chart ,perhaps,goes something as follows:-Prakriti-Purusha-Ahamkar -.Buddhi-Manas-5 Gyanendriyas(5 sense organs),5 Karmendriyas,5 gross elements,and 5 subtle elements.A total of 25 elements constitutes the Samkhya evolutionary flow chart from the initial fundamental concept (Prakriti) at the bottom to the final Transcendence of the Purusha at the Top.It traces our entire journey from the mundane to the supra-mundane.Alakendu Das. Sent from RediffmailNG on Android From: Matthew Kapstein via INDOLOGY <indology at list.indology.info> Sent: Tue, 28 May 2019 03:50:51 GMT+0530 To: Indology <INDOLOGY at list.indology.info> Subject: [INDOLOGY] query on S??khya Dear Indological colleagues, One of the peculiarities of S??khya thought is its unusual theory of "evolution" (though it might better be termed "emanation") which proceeds from the subtle modifications of the m?laprak?ti to those that are increasingly coarse, namely the organs of sense and of action, and finally to their physical objects. This seems a very odd evolutionary path when we first encounter it and I am wondering if there has been any work that seeks to explain just why S??khya adopted what to us may seem a remarkably counter-intuitive framework. I do have my own theory about this, but I would not want to publish it if someone else has already come up with a similar idea. I would therefore be grateful for any suggestions you may have concerning scholarship that seeks to explain just why it is that S??khya proceeds from top to bottom, as it were, rather than the other way around. with thanks in advance for your advice about this, Matthew 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From nagarajpaturi at gmail.com Tue May 28 07:45:15 2019 From: nagarajpaturi at gmail.com (Nagaraj Paturi) Date: Tue, 28 May 19 13:15:15 +0530 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= In-Reply-To: <1559023692.S.24510.autosave.drafts.1559025462.5664@webmail.rediffmail.com> Message-ID: 'Evolution' in saankhya is not evolution in time , particularly not evolution in historical time. 'Evolution' here, is just a (metaphorical) expression for the hierarchy of sources and results, causes and effects, controlling and controlled, primary and secondary aspects of reality. On Tue, May 28, 2019 at 12:08 PM alakendu das via INDOLOGY < indology at list.indology.info> wrote: > Dr.Kapstein, > As I have understood Samkhya,This school of our philosophy begins with > Prakriti or "Mulprakriti " which is the primordial element from which the > Evolution sets off.Then we have Purusha,which may be equated with > "Atmana".,..the omnipresent omnipotent Existence..Its the desperate > endeavour on the part of > Purusha to disentangle itself from the clutches of Prakriti ,with a view > to attaining the Final Emancipation at the transcendental > level(Paramarthika).The Samkhya flow chart ,perhaps,goes something as > follows:- > Prakriti-Purusha-Ahamkar -.Buddhi-Manas-5 Gyanendriyas(5 sense organs),5 > Karmendriyas,5 gross elements,and 5 subtle elements.A total of 25 elements > constitutes the Samkhya evolutionary flow chart from the initial > fundamental concept (Prakriti) at the bottom to the final Transcendence of > the Purusha at the Top.It traces our entire journey from the mundane to the > supra-mundane. > Alakendu Das. > Sent from RediffmailNG on Android > > > > > From: Matthew Kapstein via INDOLOGY > Sent: Tue, 28 May 2019 03:50:51 GMT+0530 > To: Indology > Subject: [INDOLOGY] query on S??khya > > Dear Indological colleagues, > > > One of the peculiarities of S??khya thought is its unusual theory of > "evolution" (though it might better be termed "emanation") which proceeds > from the subtle modifications of the *m?laprak?ti* to those that are > increasingly coarse, namely the organs of sense and of action, and finally > to their physical objects. This seems a very odd evolutionary path when we > first encounter it and I am wondering if there has been any work that seeks > to explain just why S??khya adopted what to us may seem a remarkably > counter-intuitive framework. I do have my own theory about this, but I > would not want to publish it if someone else has already come up with a > similar idea. I would therefore be grateful for any suggestions you may > have concerning scholarship that seeks to explain just why it is that > S??khya proceeds from top to bottom, as it were, rather than the other > way around. > > > with thanks in advance for your advice about this, > > Matthew > > > 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) > -- Nagaraj Paturi Hyderabad, Telangana, INDIA. Director, Inter-Gurukula-University Centre for Indic Knowledge Systems. BoS, MIT School of Vedic Sciences, Pune, Maharashtra BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala Former Senior Professor of Cultural Studies FLAME School of Communication and FLAME School of Liberal Education, (Pune, Maharashtra, INDIA ) -------------- next part -------------- An HTML attachment was scrubbed... URL: From vglyssenko at yandex.ru Tue May 28 08:03:37 2019 From: vglyssenko at yandex.ru (Viktoria Lysenko) Date: Tue, 28 May 19 11:03:37 +0300 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= In-Reply-To: Message-ID: <25716541559030617@sas1-fed4e4c8a570.qloud-c.yandex.net> -------------- next part -------------- An HTML attachment was scrubbed... URL: From andrea.acri at ephe.sorbonne.fr Tue May 28 08:09:12 2019 From: andrea.acri at ephe.sorbonne.fr (Andrea Acri) Date: Tue, 28 May 19 08:09:12 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= In-Reply-To: Message-ID: Dear Matthew, I?m not sure about why you regard this top-bottom emanatory/evolutionary system as ?odd? and ?counter-intuitive? (unless I misunderstood you, which is not impossible). If I?m not mistaken, M?laprak?ti is a subtle, invisible principle, not a ?material? one; it is the possibility of all materiality, not materiality itself. Emanation, evolution or manifestation usually follows the order of top-bottom, subtle to coarse, invisible to visible, etc. Some scholars have (re)interpreted S??khya as an idealistic system, but unfortunately I can?t recall any specific names and sources right now. Also, for what it?s worth, and if you allow me to jump to ?our? (modern, scientific) cosmological models: some recent theories of physics have questioned the big-bang model, and proposed instead a multi-verse, multi-dimensional model positing the ?manifestation? (and, ultimately, disappearance) of our visible/?material? universe from the ?clash? (and, ultimately, detachment), so to speak, of two different dimensions, which happens periodically. You may think about prak?ti and puru.sa as the two ?dimensions?. Best regards, Andrea Acri EPHE Sent from my iPhone On 27 May 2019, at 23:20, Matthew Kapstein via INDOLOGY > wrote: Dear Indological colleagues, One of the peculiarities of S??khya thought is its unusual theory of "evolution" (though it might better be termed "emanation") which proceeds from the subtle modifications of the m?laprak?ti to those that are increasingly coarse, namely the organs of sense and of action, and finally to their physical objects. This seems a very odd evolutionary path when we first encounter it and I am wondering if there has been any work that seeks to explain just why S??khya adopted what to us may seem a remarkably counter-intuitive framework. I do have my own theory about this, but I would not want to publish it if someone else has already come up with a similar idea. I would therefore be grateful for any suggestions you may have concerning scholarship that seeks to explain just why it is that S??khya proceeds from top to bottom, as it were, rather than the other way around. with thanks in advance for your advice about this, Matthew 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From prajnapti at gmail.com Tue May 28 08:11:25 2019 From: prajnapti at gmail.com (Dan Lusthaus) Date: Tue, 28 May 19 04:11:25 -0400 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= In-Reply-To: Message-ID: <45BCB68E-757F-431C-B213-0FAFD537B931@gmail.com> Dear Matthew, A couple of things to consider. First, scholarship has mostly focused on ?classical? S??khya, i..e., S??khya-k?rik?, etc., but this is already quite late in the development of S??khya thought, and most of the earlier literature is no longer available, aside from texts that allude to those early S??khyan models without fully detailing them, such as the Bhagavad-G?t?, A?vagho?a?s Buddhacarita, etc. One clue we get from the G?t??s treatment of puru?a and prak?ti is that the radical separation between them characteristic of ?classical? S??khya has not yet set in. Which implies that the version of the 25 tattvas adopted in the Yoga-system may be more in tune with earlier S??khya on that account than what became codified in the k?rik?s, etc. (The Mok?adharma section of the Mah?bh?rat?, which is considered a late section, offers a 26 tattva model alongside the 25 tattva model, providing a universal self as the 26th, indicating, at the least, that at some point conflicting models were in play). There are a variety of differences between the G?t??s account and the classical version, such as the classical account treats puru?a as not only sequestered away from prak?ti is a variety of ways (it has no emotions, etc., which are all on the prak?ti side) while the G?t??s puru?a does feel and experience and is active; classical puru?a is radically passive while the G?t??s puru?a has active capabilities, feels pain, etc.; and the classical puru?a is radically singular (while each individual has its own puru?a), but the G?t??s puru?a is threefold (k?ara puru?a, ak?ara puru?a, param?tman; cf. BG XV 16-19); and so on. There are also items and lists mentioned in other early texts that they associate with S??khya but which were no longer included in the classical system, indicating important aspects of early S??khya remain obscure to us. Classical S??khya, unlike the G?t?, had a problem explaining how puru?a and prak?ti interacted, and a theory of buddhi, the first tattva engendered by the three gu?as, reflecting the light of puru?a so as to illuminate the rest of prak?ti. The separation between puru?a and prak?ti became further reified when western scholars turned them into ?spirit? vs ?matter?, bringing in distortive baggage that utterly obscured how prak?ti was conceived in S??khya, and an example of how an eagerness to project familiar models onto alien concepts can obscure what one is observing. To quickly illustrate, which of the following would anyone in the west consider ?matter? rather than ?mental? or ?cognitive?: intellect, ego, mind, hearing, feeling seeing, tasting, and smelling. i.e., buddhi, aha?k?ra, manas, and the buddhi-indriyas. These are tattvas #3 through 10 of the 25. (#1 is puru?a, #2 is the three gu?as). While the effort to attribute higher cognitive function to puru?a by stripping away prak?ti?s cognitive functions, or the underlying cognitive capacity that animates them was already attempted in later expositions of classical S??khya in India in a variety of ways, the ?spirit? vs ?matter? superimposition rendered the model incoherent, and misconstrues how the tattvas relate. The three gu?as are, at once, psychological, physical, emotional, etc., a tripartitie analogue to the Chinese yin-yang, which permeates the dynamics of everything, from food to medicine to emotional states and everything in between. They are not more material than mental. Their first ?evolute,? buddhi = ?intellect?, awareness, knowledge - which the G?t? also calls Mahat, ?Great One? - is cognitive, not material. The next tattva, aha?k?ra, the ?I-maker?, is psychological, emotional, rationalizing, and poorly understood if considered ?matter.? The next tattva, manas, mind, is not treated as ?material? in other Indian systems, and here indicates an empirically oriented mental function that ?organ-izes? the senses, the cognitive outreach that engenders awareness of the world, of the sensorium. So the buddhi-indriyas open the buddhi-aha?k?ra-manas continuum like a prism, into the five sensory capacities, the buddhi-indriyas, which are still cognitive rather than material. Only with the next set of tattvas, the sense-organs (ear, physical body [r?pa], eye, tongue, nose) have the tattvas concretized materially. From there comes awareness of sense-fields (sound, tactility, visibles, etc.), considered tanm?tras, elementary factors of sense experience, and finally the material components that comprise them, the mah?bh?tas (?k??a [corresponding to sound<-ear<-hearing], wind, fire, water, and earth). One might compare some of this to the arguments found in Ny?ya, etc. for the layers of cognitive capacities, such that a self, over and above mind, etc., is considered ultimately responsible for ?knowing.? Stepping back from the ?history? of the model, it should be evident that this is a phenomenological account of how one progresses from potential cognate abilities to encountering the world. Note, for instance, the five mah?bh?tas appear in reverse order from more standard treatments (more commonly earth, water, fire, wind, and when a fifth is included, ?k??a; some Indian systems eventually add consciousness as a sixth). So just as in Buddhist accounts of prat?tya-samutp?da there is a contrast between the pratiloma vs anuloma order ? the former being the order of discovering, starting with death, #12, and working down to #1, ignorance, while the latter is the standard order for enumerating the 12 nid?nas, from #1 ignorance up to #12, death ? implying that thinking through things in reverse causal sequence is illuminating (according to Pali suttas Buddha discovers the links by asking ?why is there death??, and concluding ?because there is birth, there is death,? he then asks, ?why is there birth??, interrogating each new link until ferreting out the full 12), the same applies to the 25 tattvas. The three gu?as are hardly self-evident without conceptual analysis and multilevel observations, but taking account of what we sense, and we process our sensations is ever present and open for contemplating. Start with earth = solidity, and work our way up to buddhi, the cognitive capacity to understand, to know, which reveals the gu?as and puru?a in an understandable manner. Understood this way, the 25 tattva model makes eminent sense in the order in which it is presented, and it is the spirit/matter superimposition which becomes counterintuitive. I hinted at this way of construing the model in an entry on S??khya for the Routledge Encyclopedia of International Philosophy (republished in Routledge?s Encyclopedia of Asian Philosophy) a draft version of which is online at http://www.acmuller.net/yogacara/schools/samkhya.html . So what is your theory? best, Dan > On May 27, 2019, at 6:20 PM, Matthew Kapstein via INDOLOGY wrote: > > Dear Indological colleagues, > > One of the peculiarities of S??khya thought is its unusual theory of "evolution" (though it might better be termed "emanation") which proceeds from the subtle modifications of the m?laprak?ti to those that are increasingly coarse, namely the organs of sense and of action, and finally to their physical objects. This seems a very odd evolutionary path when we first encounter it and I am wondering if there has been any work that seeks to explain just why S??khya adopted what to us may seem a remarkably counter-intuitive framework. I do have my own theory about this, but I would not want to publish it if someone else has already come up with a similar idea. I would therefore be grateful for any suggestions you may have concerning scholarship that seeks to explain just why it is that S??khyaproceeds from top to bottom, as it were, rather than the other way around. > > with thanks in advance for your advice about this, > Matthew > > 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From jemhouben at gmail.com Tue May 28 09:28:21 2019 From: jemhouben at gmail.com (Jan E.M. Houben) Date: Tue, 28 May 19 11:28:21 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= In-Reply-To: <45BCB68E-757F-431C-B213-0FAFD537B931@gmail.com> Message-ID: Dear Matthew, Apart from the direction of evolution/emanation (by and large I agree here with Viktoria), another, closely related problem is a (supposed) 'confusion' between 'cosmology' and 'psychology' that has puzzled modern students of S??khya. Here is a quotation from an article of mine touching on this problem -- especially because of the references to and discussion with Eli Franco and Johannes Bronkhorst which this quotation implies: ?If it is recognized that the range of rationality remains always limited and can neither dispell all irrationality from the perceptual foundations of knowledge, nor that of inherited or adopted conceptual schemes as fundaments of thinking, the association or ?confusion? of ?cosmology? and ?psychology? to which Franco and Bronkhorst have recently drawn our attention, but which troubled already the first Indologists who dealt with S??khya (Max M?ller 1899: 294), may be regarded as primarily a matter of *perception* ? a perception of man and the cosmos as one or homologous, a perception which much of early South Asian myth and ritualism seem to reflect and foster ? rather than a matter of deviant or defective *reasoning*. Attempts in the ?second flourishing? of S??khya and especially those of Vij??nabhik?u to reorder this ?confused? perception, cited by Bronkhorst (1997a, ms. p. 11) as showing that the confusion was indeed there, could then be attributed to a different world perception or world conceptualization rather than to an increase of rationality.? ??Verschriftlichung' and the relation between the *pram??a*s in the history of S??khya.? *?tudes de Lettres* 2001.3: *La rationalit? en Asie / Rationality in Asia*: 165-194. p. 180-181 So what is your theory? Jan On Tue, 28 May 2019 at 10:12, Dan Lusthaus via INDOLOGY < indology at list.indology.info> wrote: > Dear Matthew, > > A couple of things to consider. > > First, scholarship has mostly focused on ?classical? S??khya, i..e., > S??khya-k?rik?, etc., but this is already quite late in the development of > S??khya thought, and most of the earlier literature is no longer available, > aside from texts that allude to those early S??khyan models without fully > detailing them, such as the Bhagavad-G?t?, A?vagho?a?s Buddhacarita, etc. > > One clue we get from the G?t??s treatment of puru?a and prak?ti is that > the radical separation between them characteristic of ?classical? S??khya > has not yet set in. Which implies that the version of the 25 tattvas > adopted in the Yoga-system may be more in tune with earlier S??khya on that > account than what became codified in the k?rik?s, etc. (The Mok?adharma > section of the Mah?bh?rat?, which is considered a late section, offers a 26 > tattva model alongside the 25 tattva model, providing a universal self as > the 26th, indicating, at the least, that at some point conflicting models > were in play). There are a variety of differences between the G?t??s > account and the classical version, such as the classical account treats > puru?a as not only sequestered away from prak?ti is a variety of ways (it > has no emotions, etc., which are all on the prak?ti side) while the G?t??s > puru?a does feel and experience and is active; classical puru?a is > radically passive while the G?t??s puru?a has active capabilities, feels > pain, etc.; and the classical puru?a is radically singular (while each > individual has its own puru?a), but the G?t??s puru?a is threefold (k?ara > puru?a, ak?ara puru?a, param?tman; cf. BG XV 16-19); and so on. There are > also items and lists mentioned in other early texts that they associate > with S??khya but which were no longer included in the classical system, > indicating important aspects of early S??khya remain obscure to us. > > Classical S??khya, unlike the G?t?, had a problem explaining how puru?a > and prak?ti interacted, and a theory of buddhi, the first tattva engendered > by the three gu?as, reflecting the light of puru?a so as to illuminate the > rest of prak?ti. The separation between puru?a and prak?ti became further > reified when western scholars turned them into ?spirit? vs ?matter?, > bringing in distortive baggage that utterly obscured how prak?ti was > conceived in S??khya, and an example of how an eagerness to project > familiar models onto alien concepts can obscure what one is observing. To > quickly illustrate, which of the following would anyone in the west > consider ?matter? rather than ?mental? or ?cognitive?: > > intellect, ego, mind, hearing, feeling seeing, tasting, and smelling. > > i.e., buddhi, aha?k?ra, manas, and the buddhi-indriyas. > > These are tattvas #3 through 10 of the 25. (#1 is puru?a, #2 is the three > gu?as). > > While the effort to attribute higher cognitive function to puru?a by > stripping away prak?ti?s cognitive functions, or the underlying cognitive > capacity that animates them was already attempted in later expositions of > classical S??khya in India in a variety of ways, the ?spirit? vs ?matter? > superimposition rendered the model incoherent, and misconstrues how the > tattvas relate. > > The three gu?as are, at once, psychological, physical, emotional, etc., a > tripartitie analogue to the Chinese yin-yang, which permeates the dynamics > of everything, from food to medicine to emotional states and everything in > between. They are not more material than mental. Their first ?evolute,? > buddhi = ?intellect?, awareness, knowledge - which the G?t? also calls > Mahat, ?Great One? - is cognitive, not material. The next tattva, aha?k?ra, > the ?I-maker?, is psychological, emotional, rationalizing, and poorly > understood if considered ?matter.? The next tattva, manas, mind, is not > treated as ?material? in other Indian systems, and here indicates an > empirically oriented mental function that ?organ-izes? the senses, the > cognitive outreach that engenders awareness of the world, of the sensorium. > So the buddhi-indriyas open the buddhi-aha?k?ra-manas continuum like a > prism, into the five sensory capacities, the buddhi-indriyas, which are > still cognitive rather than material. Only with the next set of tattvas, > the sense-organs (ear, physical body [r?pa], eye, tongue, nose) have the > tattvas concretized materially. From there comes awareness of sense-fields > (sound, tactility, visibles, etc.), considered tanm?tras, elementary > factors of sense experience, and finally the material components that > comprise them, the mah?bh?tas (?k??a [corresponding to > sound<-ear<-hearing], wind, fire, water, and earth). > > One might compare some of this to the arguments found in Ny?ya, etc. for > the layers of cognitive capacities, such that a self, over and above mind, > etc., is considered ultimately responsible for ?knowing.? > > Stepping back from the ?history? of the model, it should be evident that > this is a phenomenological account of how one progresses from potential > cognate abilities to encountering the world. Note, for instance, the five > mah?bh?tas appear in reverse order from more standard treatments (more > commonly earth, water, fire, wind, and when a fifth is included, ?k??a; > some Indian systems eventually add consciousness as a sixth). > > So just as in Buddhist accounts of prat?tya-samutp?da there is a contrast > between the pratiloma vs anuloma order ? the former being the order of > discovering, starting with death, #12, and working down to #1, ignorance, > while the latter is the standard order for enumerating the 12 nid?nas, from > #1 ignorance up to #12, death ? implying that thinking through things in > reverse causal sequence is illuminating (according to Pali suttas Buddha > discovers the links by asking ?why is there death??, and concluding > ?because there is birth, there is death,? he then asks, ?why is there > birth??, interrogating each new link until ferreting out the full 12), the > same applies to the 25 tattvas. The three gu?as are hardly self-evident > without conceptual analysis and multilevel observations, but taking account > of what we sense, and we process our sensations is ever present and open > for contemplating. Start with earth = solidity, and work our way up to > buddhi, the cognitive capacity to understand, to know, which reveals the > gu?as and puru?a in an understandable manner. > > Understood this way, the 25 tattva model makes eminent sense in the order > in which it is presented, and it is the spirit/matter superimposition which > becomes counterintuitive. I hinted at this way of construing the model in > an entry on S??khya for the *Routledge Encyclopedia of International > Philosophy* (republished in Routledge?s *Encyclopedia of Asian Philosophy*) > a draft version of which is online at > http://www.acmuller.net/yogacara/schools/samkhya.html . > > So what is your theory? > > best, > Dan > > > On May 27, 2019, at 6:20 PM, Matthew Kapstein via INDOLOGY < > indology at list.indology.info> wrote: > > Dear Indological colleagues, > > One of the peculiarities of S??khya thought is its unusual theory of > "evolution" (though it might better be termed "emanation") which proceeds > from the subtle modifications of the *m?laprak?ti* to those that are > increasingly coarse, namely the organs of sense and of action, and finally > to their physical objects. This seems a very odd evolutionary path when we > first encounter it and I am wondering if there has been any work that seeks > to explain just why S??khya adopted what to us may seem a remarkably > counter-intuitive framework. I do have my own theory about this, but I > would not want to publish it if someone else has already come up with a > similar idea. I would therefore be grateful for any suggestions you may > have concerning scholarship that seeks to explain just why it is that > S??khyaproceeds from top to bottom, as it were, rather than the other way > around. > > with thanks in advance for your advice about this, > Matthew > > 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) > -- *Jan E.M. Houben* Directeur d'?tudes, Professor of South Asian History and Philology *Sources et histoire de la tradition sanskrite* ?cole Pratique des Hautes ?tudes (EPHE, PSL - Universit? Paris) *Sciences historiques et philologiques * 54, rue Saint-Jacques, CS 20525 ? 75005 Paris *johannes.houben at ephe.sorbonne.fr * *johannes.houben at ephe.psl.eu * *https://ephe-sorbonne.academia.edu/JanEMHouben * -------------- next part -------------- An HTML attachment was scrubbed... URL: From johannes.bronkhorst at unil.ch Tue May 28 09:43:36 2019 From: johannes.bronkhorst at unil.ch (Johannes Bronkhorst) Date: Tue, 28 May 19 09:43:36 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= In-Reply-To: Message-ID: Dear Matthew, In my booklet Aux origines de la philosophie indienne (Gollion: Infolio ?ditions, 2008), I tentatively propose a historical understanding of the evolution theory of S??khya. Put briefly, I suggest that a synchronic enumeration of primarily psychological elements came to be reinterpreted in diachronic evolutionary terms that fitted notions of repeated creations. This resulted in the telescoping of two different domains, the one microscopic, the other macroscopic. (pp. 56-58). Once saddled with this tradition, subsequent tradition could not but try to make the best of it, with results that are not always convincing. (p. 78-84; see also pp. 92-94). I have elsewhere drawn attention (in "The contradiction of S??khya: on the number and the size of the different tattvas." ?tudes Asiatiques / Asiatische Studien 53(3), 1999, pp. 679-691) to the tendency of S??khya to understand its evolution in terms of an ever decrease in size in subsequent tattvas. I do not know to what extent this last observation is relevant to your question. Best wishes, Johannes On 28 May 2019, at 10:28, Jan E.M. Houben via INDOLOGY > wrote: Dear Matthew, Apart from the direction of evolution/emanation (by and large I agree here with Viktoria), another, closely related problem is a (supposed) 'confusion' between 'cosmology' and 'psychology' that has puzzled modern students of S??khya. Here is a quotation from an article of mine touching on this problem -- especially because of the references to and discussion with Eli Franco and Johannes Bronkhorst which this quotation implies: ?If it is recognized that the range of rationality remains always limited and can neither dispell all irrationality from the perceptual foundations of knowledge, nor that of inherited or adopted conceptual schemes as fundaments of thinking, the association or ?confusion? of ?cosmology? and ?psychology? to which Franco and Bronkhorst have recently drawn our attention, but which troubled already the first Indologists who dealt with S??khya (Max M?ller 1899: 294), may be regarded as primarily a matter of perception ? a perception of man and the cosmos as one or homologous, a perception which much of early South Asian myth and ritualism seem to reflect and foster ? rather than a matter of deviant or defective reasoning. Attempts in the ?second flourishing? of S??khya and especially those of Vij??nabhik?u to reorder this ?confused? perception, cited by Bronkhorst (1997a, ms. p. 11) as showing that the confusion was indeed there, could then be attributed to a different world perception or world conceptualization rather than to an increase of rationality.? ??Verschriftlichung' and the relation between the pram??as in the history of S??khya.? ?tudes de Lettres 2001.3: La rationalit? en Asie / Rationality in Asia: 165-194. p. 180-181 So what is your theory? Jan On Tue, 28 May 2019 at 10:12, Dan Lusthaus via INDOLOGY > wrote: Dear Matthew, A couple of things to consider. First, scholarship has mostly focused on ?classical? S??khya, i..e., S??khya-k?rik?, etc., but this is already quite late in the development of S??khya thought, and most of the earlier literature is no longer available, aside from texts that allude to those early S??khyan models without fully detailing them, such as the Bhagavad-G?t?, A?vagho?a?s Buddhacarita, etc. One clue we get from the G?t??s treatment of puru?a and prak?ti is that the radical separation between them characteristic of ?classical? S??khya has not yet set in. Which implies that the version of the 25 tattvas adopted in the Yoga-system may be more in tune with earlier S??khya on that account than what became codified in the k?rik?s, etc. (The Mok?adharma section of the Mah?bh?rat?, which is considered a late section, offers a 26 tattva model alongside the 25 tattva model, providing a universal self as the 26th, indicating, at the least, that at some point conflicting models were in play). There are a variety of differences between the G?t??s account and the classical version, such as the classical account treats puru?a as not only sequestered away from prak?ti is a variety of ways (it has no emotions, etc., which are all on the prak?ti side) while the G?t??s puru?a does feel and experience and is active; classical puru?a is radically passive while the G?t??s puru?a has active capabilities, feels pain, etc.; and the classical puru?a is radically singular (while each individual has its own puru?a), but the G?t??s puru?a is threefold (k?ara puru?a, ak?ara puru?a, param?tman; cf. BG XV 16-19); and so on. There are also items and lists mentioned in other early texts that they associate with S??khya but which were no longer included in the classical system, indicating important aspects of early S??khya remain obscure to us. Classical S??khya, unlike the G?t?, had a problem explaining how puru?a and prak?ti interacted, and a theory of buddhi, the first tattva engendered by the three gu?as, reflecting the light of puru?a so as to illuminate the rest of prak?ti. The separation between puru?a and prak?ti became further reified when western scholars turned them into ?spirit? vs ?matter?, bringing in distortive baggage that utterly obscured how prak?ti was conceived in S??khya, and an example of how an eagerness to project familiar models onto alien concepts can obscure what one is observing. To quickly illustrate, which of the following would anyone in the west consider ?matter? rather than ?mental? or ?cognitive?: intellect, ego, mind, hearing, feeling seeing, tasting, and smelling. i.e., buddhi, aha?k?ra, manas, and the buddhi-indriyas. These are tattvas #3 through 10 of the 25. (#1 is puru?a, #2 is the three gu?as). While the effort to attribute higher cognitive function to puru?a by stripping away prak?ti?s cognitive functions, or the underlying cognitive capacity that animates them was already attempted in later expositions of classical S??khya in India in a variety of ways, the ?spirit? vs ?matter? superimposition rendered the model incoherent, and misconstrues how the tattvas relate. The three gu?as are, at once, psychological, physical, emotional, etc., a tripartitie analogue to the Chinese yin-yang, which permeates the dynamics of everything, from food to medicine to emotional states and everything in between. They are not more material than mental. Their first ?evolute,? buddhi = ?intellect?, awareness, knowledge - which the G?t? also calls Mahat, ?Great One? - is cognitive, not material. The next tattva, aha?k?ra, the ?I-maker?, is psychological, emotional, rationalizing, and poorly understood if considered ?matter.? The next tattva, manas, mind, is not treated as ?material? in other Indian systems, and here indicates an empirically oriented mental function that ?organ-izes? the senses, the cognitive outreach that engenders awareness of the world, of the sensorium. So the buddhi-indriyas open the buddhi-aha?k?ra-manas continuum like a prism, into the five sensory capacities, the buddhi-indriyas, which are still cognitive rather than material. Only with the next set of tattvas, the sense-organs (ear, physical body [r?pa], eye, tongue, nose) have the tattvas concretized materially. From there comes awareness of sense-fields (sound, tactility, visibles, etc.), considered tanm?tras, elementary factors of sense experience, and finally the material components that comprise them, the mah?bh?tas (?k??a [corresponding to sound<-ear<-hearing], wind, fire, water, and earth). One might compare some of this to the arguments found in Ny?ya, etc. for the layers of cognitive capacities, such that a self, over and above mind, etc., is considered ultimately responsible for ?knowing.? Stepping back from the ?history? of the model, it should be evident that this is a phenomenological account of how one progresses from potential cognate abilities to encountering the world. Note, for instance, the five mah?bh?tas appear in reverse order from more standard treatments (more commonly earth, water, fire, wind, and when a fifth is included, ?k??a; some Indian systems eventually add consciousness as a sixth). So just as in Buddhist accounts of prat?tya-samutp?da there is a contrast between the pratiloma vs anuloma order ? the former being the order of discovering, starting with death, #12, and working down to #1, ignorance, while the latter is the standard order for enumerating the 12 nid?nas, from #1 ignorance up to #12, death ? implying that thinking through things in reverse causal sequence is illuminating (according to Pali suttas Buddha discovers the links by asking ?why is there death??, and concluding ?because there is birth, there is death,? he then asks, ?why is there birth??, interrogating each new link until ferreting out the full 12), the same applies to the 25 tattvas. The three gu?as are hardly self-evident without conceptual analysis and multilevel observations, but taking account of what we sense, and we process our sensations is ever present and open for contemplating. Start with earth = solidity, and work our way up to buddhi, the cognitive capacity to understand, to know, which reveals the gu?as and puru?a in an understandable manner. Understood this way, the 25 tattva model makes eminent sense in the order in which it is presented, and it is the spirit/matter superimposition which becomes counterintuitive. I hinted at this way of construing the model in an entry on S??khya for the Routledge Encyclopedia of International Philosophy (republished in Routledge?s Encyclopedia of Asian Philosophy) a draft version of which is online at http://www.acmuller.net/yogacara/schools/samkhya.html . So what is your theory? best, Dan On May 27, 2019, at 6:20 PM, Matthew Kapstein via INDOLOGY > wrote: Dear Indological colleagues, One of the peculiarities of S??khya thought is its unusual theory of "evolution" (though it might better be termed "emanation") which proceeds from the subtle modifications of the m?laprak?ti to those that are increasingly coarse, namely the organs of sense and of action, and finally to their physical objects. This seems a very odd evolutionary path when we first encounter it and I am wondering if there has been any work that seeks to explain just why S??khya adopted what to us may seem a remarkably counter-intuitive framework. I do have my own theory about this, but I would not want to publish it if someone else has already come up with a similar idea. I would therefore be grateful for any suggestions you may have concerning scholarship that seeks to explain just why it is that S??khyaproceeds from top to bottom, as it were, rather than the other way around. with thanks in advance for your advice about this, Matthew 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) -- Jan E.M. Houben Directeur d'?tudes, Professor of South Asian History and Philology Sources et histoire de la tradition sanskrite ?cole Pratique des Hautes ?tudes (EPHE, PSL - Universit? Paris) Sciences historiques et philologiques 54, rue Saint-Jacques, CS 20525 ? 75005 Paris johannes.houben at ephe.sorbonne.fr johannes.houben at ephe.psl.eu https://ephe-sorbonne.academia.edu/JanEMHouben _______________________________________________ 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From rembert at ochs.org.uk Tue May 28 10:23:32 2019 From: rembert at ochs.org.uk (Rembert Lutjeharms) Date: Tue, 28 May 19 11:23:32 +0100 Subject: [INDOLOGY] Conference: Caitanya Vaisnavism in Bengal Message-ID: Dear colleagues, Please find attached the schedule and abstracts of the Caitanya Vaisnavism in Bengal symposium, in honour of the late Prof. Joseph T. O'Connell, which will take place one 1 June 2019 in Oxford. Attendance is free, but please register by emailing info at ochs.org.uk. Best wishes, Rembert -- Dr. Rembert Lutjeharms Oxford Centre for Hindu Studies 13-15 Magdalen Street Oxford OX1 3AE United Kingdom Tel.: +44 (0)1865 304300 -------------- next part -------------- A non-text attachment was scrubbed... Name: Caitanya-Vaisnavism-in-Bengal_Schedule_1-June-2019.pdf Type: application/pdf Size: 94407 bytes Desc: not available URL: From dermot at grevatt.force9.co.uk Tue May 28 11:30:40 2019 From: dermot at grevatt.force9.co.uk (dermot at grevatt.force9.co.uk) Date: Tue, 28 May 19 11:30:40 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= In-Reply-To: <25716541559030617@sas1-fed4e4c8a570.qloud-c.yandex.net> Message-ID: <5CED0DD0.2505.AAB869@dermot.grevatt.force9.co.uk> Dear colleagues, I was interested in Matthew's question, and I agree with Victoria's point abour "our" terminology -- that is to say, the terminology with which we English-using indologists are familiar, both in our indological work and in our thinking about other things. Some terms have a different meaning in indology from what they have elsewhere, and "evolution" is one of them. We shouldn't be surprised at these differences of meaning, but we have to beware of letting the meaning a word has in one context interfere with the way we understand it in another. I also agree with Dan's warning that "matter" and "spirit" are a deceptive pair in an indological context -- until we come to study people like Vivekananda, for whom the great difference between "Western" and Indian ideas of evolution is that one is material and the other spiritual. Following another point of Dan's, I'd say that the Samkhyakarika introduced two points that distinguish it from pre-classical Samkhya: the placing of prakrti alongside purusa rather than subordinate to it, and the multiplicity of purusas. Coming back to the word "evolution": though it was used occasionally in its indological sense by H. H. Wilson, it was first used systematically by Fitzedward Hall in his expanded edition of Wilson's Visnu Purana translation. "Involution" was introduced, as far as I can see, by Vivekananda, and was used much more systematically by Aurobindo. This use was independent of the meanings the word already had in biology and in mathematics. (I've studied this matter in more detail in a forthcoming chapter on Darwin and neo-Hinduism in a book edited by Mackenzie Brown). I hope that helps. With best wishes, Dermot On 28 May 2019 at 11:03, Viktoria Lysenko via INDOLOGY wrote: Dear Matthew, In my opinion, the problem arises from our terminilogy. The term "evolution" suggests that there is a process of development from primitive state to more complex one, it entails an evaluative sense that is characteristic of our culture, and is associated with our positive attitude towards the idea of progress. In fact, the term "involution" would be closer, but I would prefer more neutral "emanation" to exclude any allusion to our too culturally determined terminology. With best regards, Victoria https://rggu.academia.edu/LysenkoVictoria http://iph.ras.ru/lysenko.htm -- Victoria Lysenko, dr.hab.philos. Head, Department for Oriental philosophy studies Institute of Philosophy, Russian Academy of Sciences Moscow, Goncharnaya, 12/1, Moscow 109240 - 28.05.2019, 01:20, "Matthew Kapstein via INDOLOGY" : Dear Indological colleagues, One of the peculiarities of Sakhya thought is its unusual theory of "evolution" (though it might better be termed "emanation") which proceeds from the subtle modifications of the mu laprakti to those that are increasingly coarse, namely the organs of sense and of action, and finally to their physical objects. This seems a very odd evolutionary path when we first encounter it and I am wondering if there has been any work that seeks to explain just why Sakhya adopted what to us may seem a remarkably counter-intuitive framework. I do have my own theory about this, but I would not want to publish it if someone else has already come up with a similar idea. I would therefore be grateful for any suggestions you may have concerning scholarship that seeks to explain just why it is that Sakhya proceeds from top to bottom, as it were, rather than the other way around. with thanks in advance for your advice about this, Matthew 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) -- Dermot Killingley 9, Rectory Drive, Gosforth, Newcastle upon Tyne NE3 1XT Phone (0191) 285 8053 From dermot at grevatt.force9.co.uk Tue May 28 15:06:57 2019 From: dermot at grevatt.force9.co.uk (dermot at grevatt.force9.co.uk) Date: Tue, 28 May 19 15:06:57 +0000 Subject: [INDOLOGY] Conference: Caitanya Vaisnavism in Bengal In-Reply-To: Message-ID: <5CED4081.21616.170BC53@dermot.grevatt.force9.co.uk> Dear Rembert, I'm sorry I won't be able to come to this one, having already had four interesting and pleasant days in Oxford, seeing friends as well as attending STIMW. I was very glad to see you. Thank you for all you've been doing for STIMW, and I hope the Vaishnavism conference goes well. With best wishes, Dermot On 28 May 2019 at 11:23, Rembert Lutjeharms via INDOLOGY wrote: Dear colleagues, Please find attached the schedule and abstracts of the Caitanya Vaisnavism in Bengal symposium, in honour of the late Prof. Joseph T. O'Connell, which will take place one 1 June 2019 in Oxford. Attendance is free, but please register by emailing info at ochs.org.uk. Best wishes, Rembert -- Dr. Rembert Lutjeharms Oxford Centre for Hindu Studies 13-15 Magdalen Street Oxford OX1 3AE United Kingdom Tel.: +44 (0)1865 304300 -- Dermot Killingley 9, Rectory Drive, Gosforth, Newcastle upon Tyne NE3 1XT Phone (0191) 285 8053 From mmdesh at umich.edu Tue May 28 14:31:00 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Tue, 28 May 19 07:31:00 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ????????? ??????? ????????? ???????? ? ?????? ?????????? ?????????? ???????: ??????? Determined cowherd maidens, driven by excitement, rush after Krishna who is running like a deer on the bank of Yamuna. Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From rolfheiner.koch at gmail.com Tue May 28 22:09:53 2019 From: rolfheiner.koch at gmail.com (Rolf Heinrich Koch) Date: Wed, 29 May 19 00:09:53 +0200 Subject: =?utf-8?Q?Re:_[INDOLOGY]_sa=C3=B1j=C4=ABva_hell?= In-Reply-To: Message-ID: Dear listmembers, many thanks to all of you for assisting my search for murals or pictures of the Buddhist hell sa?j?va. Up to now there is only one instance, provided by Schlingloff (1963: Die Religionen des Buddhismus, II, Abb. 3): a 6th century mural at Kizil depicting the sa?j?va, sa?gh?ta and prat?pana hell. See here: http://mesosyn.com/myth3-18b.jpg and here http://mesosyn.com/myth3-18c.jpg, where at the left corner I suppose the lohakumbh?-hell is depicted. Best Heiner Am 22.05.2019 um 16:09 schrieb Marc Tiefenauer: > Dear Dr. Koch, > > A depiction of Sa?j?va hell finds place in the Chinese version of the > /Mah?praj??p?ramit???stra /(???? /D? zh? d? l?n/, /Taish? > /25.175c19-25): > > ???????????????????????????????????????????????????????????????????????????????????????????????????????????????????? > > > > You will find a translation of this excerpt in: > > ?tienne Lamotte. /Le Trait? de la grande vertu de sagesse/. Institut > orientaliste : Publications universitaires, Louvain, 1966-1980, vol. > 2, pp. 956-958: > > Dans le grand enfer Sa?j?va, les damn?s se battent entre eux ; > agressifs et querelleurs, ils tiennent en main des couteaux ac?r?s > et se tailladent les uns les autres ; ils se piquent avec des > lances et s?embrochent avec des fourches de fer ; ils s?ass?nent > des coups avec des barres de fer ; ils s?assomment avec des b?tons > de fer ; ils s??trillent avec des pelles en fer et se hachent avec > des couteaux ac?r?s ; ils se d?chirent avec des ongles de fer : > tous sont couverts de sang. Bris?s par les tourments, ils perdent > conscience, mais, ? cause de leurs actes ant?rieurs, un vent froid > vient souffler sur eux et, quand les gardiens les appellent, ces > damn?s reviennent ? la vie : c?est pourquoi cet enfer est appel? > Sa?j?va. > > > I hope this will help you! > > Best regards, > > Marc Tiefenauer > > > > From: Rolf Heinrich Koch via INDOLOGY > > Subject: [INDOLOGY] sa?j?va hell > Date: 22 May 2019 at 10:49:47 CEST > To: indology > > Reply-To: Rolf Heinrich Koch > > > Dear listmembers, > > one of the eight hells is the sa?j?va hell. > > I am on search for early or modern depictions. > > Can anyone help? > > Best > > Heiner > -- www.rolfheinrichkoch.wordpress.com -------------- next part -------------- An HTML attachment was scrubbed... URL: From mailmealakendudas at rediffmail.com Wed May 29 09:30:24 2019 From: mailmealakendudas at rediffmail.com (alakendu das) Date: Wed, 29 May 19 09:30:24 +0000 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= Message-ID: <1559121082.S.18765.autosave.drafts.1559122224.24381@webmail.rediffmail.com> In continuation to what I wrote yesterday on Samkhya,I would just like to add a little bit more.I have a feeling the word"Evolution", as you have mentioned ,needs to be introspected . Evolution in the context of Samkhya should not be viewed in the Darwinian sense.Rather,Samkhya shows the gradually meandering way of gliding upwards from the empirical to the Transcendental.To be precise,All the schools of our Indian philosophy guides us to evolve ourselves from the mundane to supra-mundane.,which ,in fact ,is the essence of our Spirituality.Samkhya is one aspect of it.As the Purusha disentangled itself from Prakriti,it is transcending on the path of Enlightenment, Emancipation..,The Purusha evolves into a better entity.Buddha's saying ,too,hints the same-"Dukhham Dukhham,Anityam Anityam,Sunnyam Sunnyam,SwaLakshnam SwaLakshnam"This stage of "Sunnyam" is the final evolution which the Purusha attains after detachment from the Prakriti .Alakendu Das. Sent from RediffmailNG on Android From: Matthew Kapstein via INDOLOGY <indology at list.indology.info> Sent: Tue, 28 May 2019 03:50:51 GMT+0530 To: Indology <INDOLOGY at list.indology.info> Subject: [INDOLOGY] query on S??khya Dear Indological colleagues, One of the peculiarities of S??khya thought is its unusual theory of "evolution" (though it might better be termed "emanation") which proceeds from the subtle modifications of the m?laprak?ti to those that are increasingly coarse, namely the organs of sense and of action, and finally to their physical objects. This seems a very odd evolutionary path when we first encounter it and I am wondering if there has been any work that seeks to explain just why S??khya adopted what to us may seem a remarkably counter-intuitive framework. I do have my own theory about this, but I would not want to publish it if someone else has already come up with a similar idea. I would therefore be grateful for any suggestions you may have concerning scholarship that seeks to explain just why it is that S??khya proceeds from top to bottom, as it were, rather than the other way around. with thanks in advance for your advice about this, Matthew 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Wed May 29 13:41:22 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Wed, 29 May 19 06:41:22 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ??????? ????????? ??????? ????? ????? ? ??????? ??? ?????? ??? ????????? ??????: ??????? How can the cowgirls catch Krishna running along the bank of Yamuna, hiding from place to place and diving in the water? Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From harzer at utexas.edu Wed May 29 20:21:27 2019 From: harzer at utexas.edu (Edeltraud Harzer) Date: Wed, 29 May 19 15:21:27 -0500 Subject: =?utf-8?Q?Re:_[INDOLOGY]_query_on_S=C4=81=E1=B9=83khya?= In-Reply-To: Message-ID: <677A0FBA-721C-4C74-809F-E01709F19732@utexas.edu> > Dear Matthew, > Given that the Sankhya theory of creation is not understood in terms of physics, rather in psychological/ spiritual(?) terms. It seems to stand to reason that creation will not start from a source that is a mere vehicle for the ultimate freedom. What may seem much more odd is that the ultimate freedom depends on the experience of being able to discriminate or isolate unintentional consciousness (?????:) from materiality (???????:). This discrimination has to be embodied, hence the auxiliary ?material/ gross? body. > > Best wishes, > Edeltraud Harzer > University of Texas in Austin > On May 27, 2019, at 5:20 PM, Matthew Kapstein via INDOLOGY wrote: > > Dear Indological colleagues, > > One of the peculiarities of S??khya thought is its unusual theory of "evolution" (though it might better be termed "emanation") which proceeds from the subtle modifications of the m?laprak?ti to those that are increasingly coarse, namely the organs of sense and of action, and finally to their physical objects. This seems a very odd evolutionary path when we first encounter it and I am wondering if there has been any work that seeks to explain just why S??khya adopted what to us may seem a remarkably counter-intuitive framework. I do have my own theory about this, but I would not want to publish it if someone else has already come up with a similar idea. I would therefore be grateful for any suggestions you may have concerning scholarship that seeks to explain just why it is that S??khyaproceeds from top to bottom, as it were, rather than the other way around. > > with thanks in advance for your advice about this, > Matthew > > 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) -------------- next part -------------- An HTML attachment was scrubbed... URL: From mkapstei at uchicago.edu Wed May 29 20:37:07 2019 From: mkapstei at uchicago.edu (Matthew Kapstein) Date: Wed, 29 May 19 20:37:07 +0000 Subject: =?utf-8?Q?[INDOLOGY]_S=C4=81=E1=B9=83khya?= Message-ID: Dear colleagues, I thank all those who have responded on and off list. When I find some time to free myself from the prak?ti of deadlines and obligations with which I am now beset, I shall write up a brief resume of the suggestions that seem to respond to my original question. with best regards, Matthew Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago -------------- next part -------------- An HTML attachment was scrubbed... URL: From sravana.varma at gmail.com Thu May 30 04:55:47 2019 From: sravana.varma at gmail.com (Sravana Borkataky-Varma) Date: Wed, 29 May 19 23:55:47 -0500 Subject: [INDOLOGY] Maps of Tibet during different Dalai Lamas Message-ID: Hi, I am looking for maps of Tibet (1400-2000). I want to create visuals of who ruled/influenced/in conflict during the reigns of different Dalai Lamas. For example, Mongol, China, British, etc. I will greatly appreciate if someone can share some images and or direct me to where I can find the same. Thank you, Sravana --- Dr. Sravana Borkataky-Varma Lecturer Department of Philosophy and Religion University of North Carolina Wilmington Co-Chair, American Academy of Religion, Yoga in Theory and Practice https://rice.academia.edu/SravanaBorkatakyVarma -------------- next part -------------- An HTML attachment was scrubbed... URL: From bihanisarkar at googlemail.com Thu May 30 12:07:39 2019 From: bihanisarkar at googlemail.com (Bihani Sarkar) Date: Thu, 30 May 19 13:07:39 +0100 Subject: =?utf-8?Q?[INDOLOGY]_Oxford_Bibliographies_in_Hinduism:_Durg=C4=81?= Message-ID: *?c?rebhya? kavibhyo vidvadbhya? ca nama? |* Oxford Bibliographies in Hinduism have informed me that my entry on Durg? has just been published and is available to read online. My sincere gratitude to various editors, known and anonymous, who suggested further readings, that I greatly enjoyed and learned so much from. Apologies in advance for omissions. My earnest plea echoing the words of Some?varadeva: *[vaya?...] durge 'tra m?rge tad api prav?tt? nopek?itavy?? kavibhi? skhalanta?* (*Surathotsava* 1.62 cd). This is work in progress, and hence I would be grateful if you could let me know of improvements and suggestions of further materials, which I can then include. The article can be accessed here: https://www.oxfordbibliographies.com/view/document/obo-9780195399318/obo-9780195399318-0219.xml?rskey=Bn2BWn&result=1&q=Durg%C4%81#firstMatch If you cannot log in via your institution, you can use the following details for free access for the next six months: Username: OxAccess605 Password: Curie308 Thank you. *iti* Bihani Sarkar BA (English, First Class Honours), MPhil, D.Phil (Sanskrit), (Oxon.) Nielsen Exhibition (2003), St. Hilda's College Prize for a Distinction, Final Honours School Exam (2005), Nachwuchsinitiative Postdoctoral Fellow, University of Hamburg (2012-2014) British Academy Postdoctoral Fellow, University of Oxford (2014-2017) Associate Fellow of Senior Common Room, Christ Church, Oxford (2017-2019) *Heroic Sh?ktism: The Cult of Durg? in Ancient Indian Kingship*: https://global.oup.com/academic/product/heroic-shktism-9780197266106?cc=gb&lang=en& -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Thu May 30 13:39:19 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Thu, 30 May 19 06:39:19 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ?????? ?????? ????????????????? ??????? ? ??????? ???? ???????? ???????: ??? ????????? ??????? Who can catch Krishna who is hiding in bowers, wandering among branches of trees and suddenly jumping nearby? Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mkapstei at uchicago.edu Thu May 30 16:16:48 2019 From: mkapstei at uchicago.edu (Matthew Kapstein) Date: Thu, 30 May 19 16:16:48 +0000 Subject: [INDOLOGY] Fw: Maps of Tibet during different Dalai Lamas In-Reply-To: Message-ID: Dear Dr. Sravana Borkataky-Varma, I believe that the construction of maps for the period prior to the Gushri Khan's consolidation of Central Tibetan power in 1642 would be hazardous - the fact is that the whole Tibetan region was a patchwork of local regimes whose territorial limits are not well understood. After 1642 mapping can be by no means exact (for instance, the Fifth Dalai Lama's government was pretending that it had authority in regions such as Baltistan, in which Central Tibetan governments had not exercised power since the 9th century). Some years ago Wisdom Publications, I believe, used a range of maps from the 19th c. on to illustrate its annual calendar - you may wish to check with them to see if that is still available. good luck, Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago ________________________________ From: INDOLOGY on behalf of Sravana Borkataky-Varma via INDOLOGY Sent: Wednesday, May 29, 2019 11:55:47 PM To: indology at list.indology.info Subject: [INDOLOGY] Maps of Tibet during different Dalai Lamas Hi, I am looking for maps of Tibet (1400-2000). I want to create visuals of who ruled/influenced/in conflict during the reigns of different Dalai Lamas. For example, Mongol, China, British, etc. I will greatly appreciate if someone can share some images and or direct me to where I can find the same. Thank you, Sravana --- Dr. Sravana Borkataky-Varma Lecturer Department of Philosophy and Religion University of North Carolina Wilmington Co-Chair, American Academy of Religion, Yoga in Theory and Practice https://rice.academia.edu/SravanaBorkatakyVarma -------------- next part -------------- An HTML attachment was scrubbed... URL: From harshadehejia at hotmail.com Fri May 31 11:23:31 2019 From: harshadehejia at hotmail.com (Harsha Dehejia) Date: Fri, 31 May 19 11:23:31 +0000 Subject: [INDOLOGY] Brahma Jnana Message-ID: Friends: The Vedas mention knowledge as madhu vidya. Does anyone have a reference to this? Kind regards, Prof. Harsha V. Dehejia College of the Humanities, Carleton University Ottawa, ON., Canada. -------------- next part -------------- An HTML attachment was scrubbed... URL: From v.a.van.bijlert at vu.nl Fri May 31 12:49:27 2019 From: v.a.van.bijlert at vu.nl (Bijlert, V.A. van) Date: Fri, 31 May 19 12:49:27 +0000 Subject: [INDOLOGY] Brahma Jnana In-Reply-To: Message-ID: <8c2594c3-8748-4e8e-9e76-fad7c557c150@email.android.com> As far as I know this refers to Brihadaranyaka Upanishad 2.5. Regards Victor van Bijlert Op 31 mei 2019 13:24 schreef Harsha Dehejia via INDOLOGY : Friends: The Vedas mention knowledge as madhu vidya. Does anyone have a reference to this? Kind regards, Prof. Harsha V. Dehejia College of the Humanities, Carleton University Ottawa, ON., Canada. -------------- next part -------------- An HTML attachment was scrubbed... URL: From aparpola at gmail.com Fri May 31 13:15:05 2019 From: aparpola at gmail.com (Asko Parpola) Date: Fri, 31 May 19 16:15:05 +0300 Subject: [INDOLOGY] Fwd: Brahma Jnana In-Reply-To: Message-ID: > Begin forwarded message: > > From: Asko Parpola > Subject: Re: [INDOLOGY] Brahma Jnana > Date: 31 May 2019 at 16.08.01 EEST > To: "Bijlert, V.A. van" > > The madhuvidy? of B?U 2,5 ends in 2,5,16-19 with a reference to the (secret knowledge of) madhu communicated by Dadhya?c ?tharva?a to the A?vins. ?atapatha-Br?hma?a 4,1,5,18 speaks of madhu n?ma br?hma?am, which Dadhya?c ?tharva?a imparted to the A?vins. I am briefly discussing what is involved in my book ?The Roots of Hinduism? (OUP 2015), chapter 11: The A?vins as Funerary Gods (pp. 117-129). > > Best wishes, Asko Parpola > >> On 31 May 2019, at 15.49, Bijlert, V.A. van via INDOLOGY > wrote: >> >> As far as I know this refers to Brihadaranyaka Upanishad 2.5. >> Regards >> Victor van Bijlert >> >> >> Op 31 mei 2019 13:24 schreef Harsha Dehejia via INDOLOGY >: >> Friends: >> >> The Vedas mention knowledge as madhu vidya. >> Does anyone have a reference to this? >> >> Kind regards, >> >> Prof. Harsha V. Dehejia >> College of the Humanities, Carleton University >> Ottawa, ON., Canada. >> _______________________________________________ >> 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) > -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Fri May 31 13:16:39 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Fri, 31 May 19 06:16:39 -0700 Subject: [INDOLOGY] Continuing my Krishna verses Message-ID: Continuing my Krishna verses ?????? ?????? ???????????? ?????? ???????? ? ????????? ??????????? "????????? ??? ???:" ??????? The cowgirls, running in different directions on the bank of Yamuna, all of them assert: "I caught this Krishna." Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mmdesh at umich.edu Fri May 31 19:37:55 2019 From: mmdesh at umich.edu (Madhav Deshpande) Date: Fri, 31 May 19 12:37:55 -0700 Subject: [INDOLOGY] Source of quotation Message-ID: Dear Colleagues, There are discussions on the quotation ??????? ????????? ????? ????? ??????????? in commentaries on the Siddh?nta Kaumud?. Looks like a quote from a work on ?yurveda. None of the ?yurveda texts that I have has a verse index. I am wondering if anyone came across this line in a known text. Grammarians like N?ge?abha??a have argued that the use of nominative in ????? in this verse is ungrammatical. ????? ????????? occurs in several other places, but this is the only quote that has ????? ???????????. I will appreciate any help in tracing this quotation. Best, Madhav M. Deshpande Professor Emeritus Sanskrit and Linguistics University of Michigan [Residence: Campbell, California] -------------- next part -------------- An HTML attachment was scrubbed... URL: From mkapstei at uchicago.edu Fri May 31 22:51:59 2019 From: mkapstei at uchicago.edu (Matthew Kapstein) Date: Fri, 31 May 19 22:51:59 +0000 Subject: =?utf-8?Q?[INDOLOGY]_V=C4=81caspati_Mi=C5=9Bra?= Message-ID: Dear friends, I seem to recall from my student days that V?caspati Mi?ra was often treated as two: V?caspati Mi?ra I and V?caspati Mi?ra II. However, it now seems that this doubling has disappeared and he is mostly treated as a single figure. Can you refer me to any work that explicitly discusses and resolves the issue? with thanks in advance, Matthew Matthew Kapstein Directeur d'?tudes, Ecole Pratique des Hautes Etudes Numata Visiting Professor of Buddhist Studies, The University of Chicago -------------- next part -------------- An HTML attachment was scrubbed... URL: From emstern1948 at gmail.com Fri May 31 23:55:18 2019 From: emstern1948 at gmail.com (Elliot Stern) Date: Fri, 31 May 19 19:55:18 -0400 Subject: =?utf-8?Q?Re:_[INDOLOGY]_V=C4=81caspati_Mi=C5=9Bra?= In-Reply-To: Message-ID: <0451D630-48EE-4C7D-9508-6EDB75AF3069@gmail.com> Dear Matthew, There are indeed at least two v?caspatimi?ra authors. The earlier author wrote ny?yaka?ik? and other philosophical commentaries, as well as one treatise, tattvabindu?. The scholarly consensus is that he was active in the 11th century CE. See pages xviii and following in the introduction to tattvasam?k?? edited by Diwakar Acharya (V?caspatimi?ra?s Tattvasam?k?? The Earliest Commentary on Ma??anami?ra?s Brahmasiddhi, Stuttgart, 2006) for recent dating information on the earlier v?caspatimi?ra? (V?caspatimi?ra? I). Ludo Rocher distinguishes two v?caspatimi?ra authors and a third with similar name in the introduction to his edition Vyavah?racint?ma?i A Digest on Hindu Legal Procedure, Gent, 1956. Karin Preisendanz distinguishes the two v?caspatimi?ra authors in the introduction in part 1 of Studien zu Ny?yas?tra III.1 mit dem Ny?yatattv?loka V?caspati Mi?ras II (Stuttgart, 1994). I don?t keep up with all of the secondary literature on v?caspatimi?ra?, even through I am nearing the end of a long running critical edition of vidhiviveka? and ny?yaka?ik?, but I find it difficult to accept that any scholar can identify the two as one, any more than we can identify ma??anami?ra?, the author of vidhiviveka? and other works, with Dr. Mandan Mishra. Elliot > On May 31, 2019, at 6:51 PM, Matthew Kapstein via INDOLOGY wrote: > > Dear friends, > > I seem to recall from my student days that V?caspati Mi?ra was often treated as two: V?caspati Mi?ra I and V?caspati Mi?ra II. > > However, it now seems that this doubling has disappeared and he is mostly treated as a single figure. > > Can you refer me to any work that explicitly discusses and resolves the issue? > > with thanks in advance, > Matthew > > 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) Elliot M. Stern 552 South 48th Street Philadelphia, PA 19143-2029 emstern1948 at gmail.com 267-240-8418 -------------- next part -------------- An HTML attachment was scrubbed... URL: