What could also be noted is that when saÅ›arÄ«ra is used, it does not always mean that one simply keeps the mortal body and "physically" goes to heaven, the brahmaloka or any other place. As result of performing the Agnicayana (or one of its subforms, the NÄciketacayana), a new body is obtained after death. TaittirÄ«ya BrÄhmaṇa III 11.7.3 reads: sáśarÄ«ra evá svargáṃ lokám eti, ‘embodied, he goes to the heavenly world.’ But this obviously has to be a new body (so saÅ›arÄ«ra might be opposed to svaÅ›arÄ«ra?) .Â
Personally I'm convinced that there were quite a few overlaps between "Epic-yogic" and "Vedic-ritualistic" (broadly speaking) ways of imagining the goal of salvation (argued here: doi.org/10.1007/s10781-019-09408-y). My point is that there were different views about the way of embodiment in the afterlife (the polysemy of the word Ätman was helpful in this case), and people constantly "remixed" and blended ideas from various sources. This might also be relevant in some way for the Epic stories and for TriÅ›aá¹…ku and his sacrifice.Â
Best,Â
DominikÂ---
Â
__________________Dominik A. Haas, BA MA
PhD student, University of Vienna
Â
Am 2019-12-17 03:23, schrieb Aaron Sherraden via INDOLOGY:
Thank you very much for all these helpful responses -- I have a few great new paths to explore and look forward to hearing about any more that this list may conjure up. ÂÂMy mistake with regards to the role of tapas in the TriÅ›aá¹…ku story -- it was, of course, ViÅ›vÄmitra whose tapas caused a bit of a stir, not TriÅ›aá¹…ku's. Many thanks to Dr. Goldman for steering the list in the right direction.ÂAll the best,AaronÂ
On Mon, Dec 16, 2019 at 3:56 PM Robert Goldman <rpg@berkeley.edu> wrote:Of course, technically, TriÅ›aá¹…ku does not seek to enter the heavenly world(s) through tapas, but rather by having a sacrifice performed on his behalf for this purpose. Thus he first approaches Vasiá¹£á¹ha, then Vasiá¹£á¹ha's sons and finally, in his cursed form, ViÅ›vÄmitra. Then there are also various accounts of mortals who are able to travel to heaven in their earthly  bodies on a temporary basis, such as Arjuna at Mbh. 3.43 ff.  and DilÄ«pa at Raghuvaṃśa 1. 75 ff. etc.Â
Dr. R. P. Goldman
Catherine and William L. Magistretti Distinguished Professor in South and Southeast Asian Studies
Department of South and Southeast Asian Studies MC # 2540
The University of California at Berkeley
Berkeley, CA 94720-2540
Tel: 510-642-4089
Fax: 510-642-2409
On Dec 16, 2019, at 12:18 PM, Uskokov, Aleksandar via INDOLOGY <indology@list.indology.info> wrote:
Hi Aaron,Perhaps not relevant directly, but you could look at Sabara's commentary on Mimamsa-sutra 1.1.5, where a statement from the Brahmanas that the ritualist attains heaven in his own body along with the ritual implements is discussed.BestAleksandarGet Outlook for Android
From:Â INDOLOGY <indology-bounces@list.indology.info> on behalf of Tieken, H.J.H. via INDOLOGY <indology@list.indology.info>
Sent:Â Monday, December 16, 2019 3:14:20 PM
To: Aaron Sherraden <aaron.sherraden@gmail.com>; indology@list.indology.info <indology@list.indology.info>
Subject: Re: [INDOLOGY] saÅ›arÄ«raÂ_______________________________________________Dear Aaron,
In my article "The MahÄbhÄrata after the Great Battle", WZKS XLVIII (2004, app. 2005) I deal with Yudhiá¹£á¹hira, who is the only one of the PÄṇá¸avas to arrive in heaven with his body because he is without sin (see p. 36).I think (but am not certain) you may find a pdf of this article on my website.Herman
Herman TiekenStationsweg 582515 BP Den HaagThe Netherlands00 31 (0)70 2208127
website:Â hermantieken.com
Van:Â INDOLOGY [indology-bounces@list.indology.info] namens Aaron Sherraden via INDOLOGY [indology@list.indology.info]
Verzonden:Â maandag 16 december 2019 21:02
Aan:Â indology@list.indology.info
Onderwerp: [INDOLOGY] saÅ›arÄ«raÂDear list members,ÂI am wondering about appearances of the word "saÅ›arÄ«ra" and/or "svaÅ›arÄ«ra" in various contexts. I have encountered saÅ›arÄ«ra/svaÅ›arÄ«ra in the episodes of TriÅ›aá¹…ku and ÅšambÅ«ka from the VÄlmÄ«ki RÄmÄyaṇa, but would be curious to know of other places where these or similar concepts show up. In both of these episodes, the goal of TriÅ›aá¹…ku and ÅšambÅ«ka is to enter some sort of heavenly realm or divine form (variously referred to as divam, gatim, svargam, devatvam etc.) with their body. Also in these episodes, TriÅ›aá¹…ku and ÅšambÅ«ka have gone rogue to engage in tapas as a way of achieving this goal. ÂÂAn example from each of the RÄmÄyaṇa episodes:ÂguruÅ›Äpaká¹›taṃ rÅ«paṃ yad idaṃ tvayi vartate |anena saha rÅ«peṇa saÅ›arÄ«ro gamiá¹£yasi || VR 1.58.4 (TriÅ›aá¹…ku episode)ÂśūdrayonyÄṃ prasÅ«to 'smi tapa ugraṃ samÄsthitaḥ |devatvaṃ prÄrthaye rÄma saÅ›arÄ«ro mahÄyaÅ›aḥ || VR 7.67.2 (ÅšambÅ«ka episode)ÂI am especially curious about the use of "saÅ›arÄ«ra" in similar ways, but I am open to any use of the term from the literature at large.ÂWith thanks in advance,Aaron
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