---------- Forwarded message ----------
From: Sebastian Nehrdich <
nehrdbsd@gmail.com>
To: Indology List <
indology@list.indology.info>
Cc:
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Date: Thu, 29 Aug 2024 07:15:02 +0900
Subject: [INDOLOGY] Introducing Dharmamitra.org, grammatical analyzers and machine translation for Sanskrit
Dear List members,
This is to briefly introduce
dharmamitra.org, a project lead by Kurt Keutzer and myself at BAIR, UC Berkeley, focussing on providing various GenAI-driven applications for classical Asian languages.
We recently finished work on a set of neural Sanskrit grammatical analyzer tools together with Oliver Hellwig based on the annotations of the DCS. This annotation system is now part of the interactive interface at
dharmamitra.org: When typing Sanskrit input into the translation box, a button with the label 'grammar' appears below the translation box and when clicking on this, the analyzed Sanskrit sentences become visible. This tools currently provides word segmentation, lemmatization and morphosyntactic tagging.
Among these applications you will also find dependency parsing for Vedic Sanskrit, a function we do not yet support interactively on the website,
A publication on the architecture, data etc. used for these tools is currently on the way.
We also are open to providing API access for individuals and projects that would like to use these tools in their workflow. Feel free to contact us if you are interested!
Dharmamitra.org also works on providing machine translation capabilities for Sanskrit into English and other languages. In case you are interested in this topic and would like to learn more, perhaps even collaborate or contribute in some way, feel free to reach out to us. We are more than happy to work together with people that want to explore the possibilities of this technology.
With best wishes,
Sebastian Nehrdich
---------- Forwarded message ----------
From: Howard Resnick <
hr@ivs.edu>
To: Matthew Kapstein <
mattkapstein@proton.me>
Cc: Indology List <
indology@list.indology.info>
Bcc:
Date: Wed, 28 Aug 2024 17:19:47 -0700
Subject: Re: [INDOLOGY] tapasya
Thank you Matthew. If I understand correctly your reference to autonomy and heteronomy, then among many applications it reminds me of the common scenario where Indra feels threatened by an aspiring yogī or tapasvī, and sends an apsara to break the yogī’s tapas and thus neutralize his power. Thus the yogī loses his autonomy and with it his power. In that sense extreme tapas might be seen as liberating the soul from dependence on the body, with extreme detachment producing extreme power.
Just an idea…
Thanks again,
Howard
Hi Howard,
For some reason, I think that Heinrich Zimmer,
may have written about this, but I’m away from my library and can’t recall exactly where. Maybe Philosophies of India. He was a Schopenhauerian, which would make good sense here, as the problem of the autonomy or heteronomy of the will seems clearly central to the topic that interests you.
good luck
Matthew
On Wed, Aug 28, 2024 at 05:29, Howard Resnick via INDOLOGY <
indology@list.indology.info> wrote:
Dear Scholars,
Within various genres of Sanskrit literature, perhaps especially itihāsa-purāṇa, we find a pervasive belief that tapasya — serious austerity -- bestows power on the performer, either directly or through the agency of a Deva, Ṛṣi, or other superior being. The examples are almost innumerable.
I’m trying to explore this claim about the power of tapasya. On the empirical side, one can speak of the power of mental discipline and detachment from the body, etc. But of course empirically, there is nothing like the supernatural results obtained by serious ascetics in the ancient literature.
One common apologetic is to attribute or assign such powers to the previous three yugas, with the claim that those powers fail in Kali-yuga.
I bring this up because I am working on a reconstruction of the famous Mahābhārata story of Ambā who performed unimaginable tapasya, and then, as a result, took birth as Śikhaṇḍī and enabled the killing of Bhīṣma at Kurukṣetra.
The facile explanation of course is to invoke the notion of pre-scientific mythology. I am trying to take a more cautious approach. Of course tapasya as a source of power intersects the notion of attaining yoga-siddhis, a process in which tapasya is also heavily involved.
I bring this up in a heuristic, exploratory way and would be grateful for any observations, insights, or theories about this, especially the link between severe self-abnegation and power.
Thanks in advance!
Howard
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---------- Forwarded message ----------
From: Howard Resnick <
hr@ivs.edu>
To: Nagaraj Paturi <
nagarajpaturi@gmail.com>
Cc: Matthew Kapstein <
mattkapstein@proton.me>, Indology List <
indology@list.indology.info>
Bcc:
Date: Wed, 28 Aug 2024 17:28:57 -0700
Subject: Re: [INDOLOGY] tapasya
Thank you Nagaraj. How do interpret the appositional relation between śrānta and tapta?
Brihadaranyaka Upanishad uses the word tap in both the senses of burning and deep meditation connecting the two meanings into one. It uses the words s'raanta and tapta sequentially hinting at a synonimity between them.
asya śrāntasya taptasya tejoraso niravartatāgniḥ || BrhUp_1,2.2 ||
so 'kāmayata -- bhūyasā yajñena bhūyo yajeyeti |
so 'śrāmyat |
sa tapo 'tapyata |
tasya śrāntasya taptasya yaśo vīryam udakrāmat |
prāṇā vai yaśo vīryam |
tat prāṇeṣūtkrānteṣu śarīraṃ śvayitum adhriyata |
tasya śarīra eva mana āsīt || BrhUp_1,2.6 ||
tasmāt sarvadevatyaṃ prokṣitaṃ prājāpatyam ālabhante |
eṣa vā aśvamedho ya eṣa tapati |
tasya saṃvatsara ātmā |
Hi Howard,
For some reason, I think that Heinrich Zimmer,
may have written about this, but I’m away from my library and can’t recall exactly where. Maybe Philosophies of India. He was a Schopenhauerian, which would make good sense here, as the problem of the autonomy or heteronomy of the will seems clearly central to the topic that interests you.
good luck
Matthew
On Wed, Aug 28, 2024 at 05:29, Howard Resnick via INDOLOGY <
indology@list.indology.info> wrote:
Dear Scholars,
Within various genres of Sanskrit literature, perhaps especially itihāsa-purāṇa, we find a pervasive belief that tapasya — serious austerity -- bestows power on the performer, either directly or through the agency of a Deva, Ṛṣi, or other superior being. The examples are almost innumerable.
I’m trying to explore this claim about the power of tapasya. On the empirical side, one can speak of the power of mental discipline and detachment from the body, etc. But of course empirically, there is nothing like the supernatural results obtained by serious ascetics in the ancient literature.
One common apologetic is to attribute or assign such powers to the previous three yugas, with the claim that those powers fail in Kali-yuga.
I bring this up because I am working on a reconstruction of the famous Mahābhārata story of Ambā who performed unimaginable tapasya, and then, as a result, took birth as Śikhaṇḍī and enabled the killing of Bhīṣma at Kurukṣetra.
The facile explanation of course is to invoke the notion of pre-scientific mythology. I am trying to take a more cautious approach. Of course tapasya as a source of power intersects the notion of attaining yoga-siddhis, a process in which tapasya is also heavily involved.
I bring this up in a heuristic, exploratory way and would be grateful for any observations, insights, or theories about this, especially the link between severe self-abnegation and power.
Thanks in advance!
Howard
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INDOLOGY@list.indology.info
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-- Nagaraj Paturi
Hyderabad, Telangana, INDIA.
Dean, IndicA
BoS, MIT School of Vedic Sciences, Pune, Maharashtra
BoS Kavikulaguru Kalidasa Sanskrit University, Ramtek, Maharashtra
BoS Veda Vijnana Gurukula, Bengaluru.
Member, Advisory Council, Veda Vijnana Shodha Samsthanam, Bengaluru
Former Senior Professor of Cultural Studies,
FLAME School of Communication and FLAME School of Liberal Education,
Hyderabad, Telangana, INDIA.
---------- Forwarded message ----------
From: Howard Resnick <
hr@ivs.edu>
To: Edwin Bryant <
edbryant@religion.rutgers.edu>
Cc: Indology List <
indology@list.indology.info>
Bcc:
Date: Wed, 28 Aug 2024 18:00:31 -0700
Subject: Re: [INDOLOGY] tapasya
Thank you for your interesting comments, and your very interesting paper on Yoga-sūtra ontology.
Can you say more on the specific way that tapasya connects the puruṣa to unlimited power or being, within the Sāṅkhya system?
Gratefully,
Howard
Yoga Sutras IV.1 indicates that siddhis can be attained though 5 different methods, one of which is tapas (even as Patanjali is clear that these are of no interest to those seeking samadhi, but only to those whose minds are flowing "outward," [III.37], viz, towards bhoga). As you note, claims pertaining to the attainment of siddhis are accepted without question by almost all traditions, Buddhist, Jain and Vaidica, in both folk (e.g. Puranic literature and its offshoots) and rationalist expressions (e.g.Nyaya and Vedanta). These are very serious thinkers whose accomplishments continue to impress us today: you do well to engage such claims seriously rather than in a facile ,reflexive manner.
For an extended discussion on the metaphysics underpinning the siddhis as logical and coherent extensions of Samkhya philosophical presuppositions, see:
EB.
Subject: [INDOLOGY] tapasya
Dear Scholars,
Within various genres of Sanskrit literature, perhaps especially itihāsa-purāṇa, we find a pervasive belief that tapasya — serious austerity -- bestows power on the performer, either directly or through the agency of a Deva, Ṛṣi, or other superior being. The examples are almost innumerable.
I’m trying to explore this claim about the power of tapasya. On the empirical side, one can speak of the power of mental discipline and detachment from the body, etc. But of course empirically, there is nothing like the supernatural results obtained by serious ascetics in the ancient literature.
One common apologetic is to attribute or assign such powers to the previous three yugas, with the claim that those powers fail in Kali-yuga.
I bring this up because I am working on a reconstruction of the famous Mahābhārata story of Ambā who performed unimaginable tapasya, and then, as a result, took birth as Śikhaṇḍī and enabled the killing of Bhīṣma at Kurukṣetra.
The facile explanation of course is to invoke the notion of pre-scientific mythology. I am trying to take a more cautious approach. Of course tapasya as a source of power intersects the notion of attaining yoga-siddhis, a process in which tapasya is also heavily involved.
I bring this up in a heuristic, exploratory way and would be grateful for any observations, insights, or theories about this, especially the link between severe self-abnegation and power.
Thanks in advance!
Howard
_______________________________________________
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---------- Forwarded message ----------
From: Howard Resnick <
hr@ivs.edu>
To: "Michaels, Prof. Dr. Axel" <
michaels@hcts.uni-heidelberg.de>
Cc: Indology List <
indology@list.indology.info>
Bcc:
Date: Wed, 28 Aug 2024 18:17:36 -0700
Subject: Re: [INDOLOGY] tapasya
Thank you very much for your kind help.
Best wishes,
Howard
I guess you know the following study (in German): Monika Shee: tapas und tapasvin in der erzählenden Partien des Mahābhārata. Hamburg: Verlag Dr. Inge Wezler, 1986.
It’s a detailed philological study. Pp. 204-14 (“tapas, yoga, saṃnyāsa” and ”tapas und Magie”) seem to be especially instructive for your question. If you need a scan, don’t hesitate to let it me know.
Best wishes,
Axel / Michaels
There is also the book by Walter O. Kaelber, Tapta Mārga.
For some reason, I think that Heinrich Zimmer,
may have written about this, but I’m away from my library and can’t recall exactly where. Maybe Philosophies of India. He was a Schopenhauerian, which would make good sense here, as the problem of the autonomy or heteronomy of the will seems clearly central to the topic that interests you.
Dear Scholars,
Within various genres of Sanskrit literature, perhaps especially itihāsa-purā
ṇa, we find a pervasive belief that tapasya — serious austerity -- bestows power on the performer, either directly or through the agency of a Deva,
Ṛṣi, or other superior being. The examples are almost innumerable.
I’m trying to explore this claim about the power of tapasya. On the empirical side, one can speak of the power of mental discipline and detachment from the body, etc. But of course empirically, there is nothing like the supernatural results obtained by serious ascetics in the ancient literature.
One common apologetic is to attribute or assign such powers to the previous three yugas, with the claim that those powers fail in Kali-yuga.
I bring this up because I am working on a reconstruction of the famous Mahābhārata story of Ambā who performed unimaginable tapasya, and then, as a result, took birth as Śikha
ṇḍī and enabled the killing of Bhīṣma at Kurukṣetra.
The facile explanation of course is to invoke the notion of pre-scientific mythology. I am trying to take a more cautious approach. Of course tapasya as a source of power intersects the notion of attaining yoga-siddhis, a process in which tapasya is also heavily involved.
I bring this up in a heuristic, exploratory way and would be grateful for any observations, insights, or theories about this, especially the link between severe self-abnegation and power.
Thanks in advance!
Howard
_______________________________________________
INDOLOGY mailing list
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---------- Forwarded message ----------
From: Rolf Heinrich Koch <
rolfheiner.koch@gmail.com>
To: indology <
indology@list.indology.info>
Cc:
Bcc:
Date: Thu, 29 Aug 2024 11:51:59 +0200
Subject: [INDOLOGY] sinhalese thūpavaṃsaya manuscript
Dear listmembers,
may be someone among you got a copy of the above mentioned manuscript?
The British Library is closed for this services.
Thank you
Heiner
--
Dr. Rolf Heinrich Koch - Germany/Sri Lanka
www.rolfheinrichkoch.wordpress.com
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