<In the RV many adjectives are used as more or less abstract terms, for example the adjective which refers to cows and dawns (usriya) or to horses and Soma (hari).>
I welcome Professor Jurewicz for her views that I have known for some time and for her bold statement. I do not hesiatete to state that the observation covers a large part of the Rigveda. But one may note that Oldenberg had an approach that harped on concretenss. Klaus Mylius and here Sukumari Bhattacharji stuck to that idea of concreteness. On personal conversation I understood that the latter see that there is no well-defined and accepted methodology for pinpointing what is abstract and what is not and one may be carried away by preconceived ideas like Coomaraswamy. While personally congratulating Professor Jurewicz, I still hope to see a successful attempt to find a methodology that is acceptable to the majority.
I am sorry for the long lecture.
Best
DB
Dear Artur,In the RV many adjectives are used as more or less abstract terms, for example the adjective which refers to cows and dawns (usriya) or to horses and Soma (hari). Amrta functions in the same way. It refers to Somic exultation and to the state given thanks to it. It is shared in that there are those who constantly partake in it (the gods and rsis) and those who partake in it temporarily (men). The supernatural cognition is conceived in terms of fight so in that it is fought for. Possibly, there are stanzas which may imply that it is used in reference to Somic juice (so to the substance) but this needs checking.Best,Joanna---dr hab. Joanna Jurewicz, prof. UWKatedra Azji Południowej /Chair of South AsiaWydział Orientalistyczny / Faculty of Oriental StudiesUniwersytet Warszawski /University of Warsawul. Krakowskie Przedmieście 26/2800-927 Warszawa2016-01-08 9:37 GMT+01:00 Christophe Vielle <christophe.vielle@uclouvain.be>:Dear Arthur,did you look at :• Jarl Charpentier, Die Suparṇasage. Untersuchungen zur altindischen Literatur- und Sagengeschichte, Uppsala: Α. Β. Akademiska Bokhandeln - Leipzig: Otto Harrassowitz, 1922, in-8°, 399 pp.on the legend of Suparṇa stealing the soma/amṛta according to the Suparṇādhyāya etc.Cf. review by P.E. Dumont: http://www.persee.fr/web/revues/home/prescript/article/rbph_0035-0818_1923_num_2_4_6264_t1_0713_0000_1Maybe also something to find on the "ambrosia cycle" in :• Georges Dumézil, Le Festin d'immortalité. Étude de mythologie comparée indo-européenne, Paris, Annales du Musée Guimet, Bibliothèque d'études 34.Best wishes,Christophe_______________________________________________My heartfelt thanks to Lubomir, Dipak and George for their comments and suggestions.However, there is a however: I am especially interested in any pre-Mahabharatic (if I may say so) mentions of amrita as an object of contention, strife - something that is, independently of its supposed material form (liquid, metal, plant), fought for, stolen, divided, distributed, shared.Thanks, once more,Artur Karp
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