The Little Clay Cart (Mrcchakatika)
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Tapas in the Rg Veda
TAPAS IN THE ---RG VEDA TAPAS IN THE RG VEDA By ANTHONY L. MURUOCK, B.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Master of Arts McMaster University April 1983 MASTER OF ARTS (1983) McMaster University (Religious Studies) Hamilton, Ontario TITLE: Tapas in the fuL Veda AUTHOR: Anthony L. Murdock, B.A. (York University) SUPERVISORS: Professor D. Kinsley Professor P. Younger Professor P. Granoff NUMBER OF PAGES: v, 95 ii ABSTRACT It is my contention in this thesis that the term tapas means heat, and heat only, in the Bi[ Veda. Many reputable scholars have suggested that tapas refers to asceticism in several instances in the RV. I propose that these suggestions are in fact unnecessary. To determine the exact meaning of tapas in its many occurrences in the RV, I have given primary attention to those contexts (i.e. hymns) in which the meaning of tapas is absolutely unambiguous. I then proceed with this meaning in mind to more ambiguous instances. In those instances where the meaning of tapas is unambiguous it always refers to some kind of heat, and never to asceticism. Since there are unambiguous cases where ~apas means heat in the RV, and there are no unambiguous instances in the RV where tapas means asceticism, it only seems natural to assume that tapas means heat in all instances. The various occurrences of tapas as heat are organized in a new system of contextual classifications to demonstrate that tapas as heat still has a variety of functions and usages in the RV. -
Magicians, Sorcerers and Witches: Considering Pretantric, Non-Sectarian Sources of Tantric Practices
Article Magicians, Sorcerers and Witches: Considering Pretantric, Non-sectarian Sources of Tantric Practices Ronald M. Davidson Department of Religious Studies, Farifield University, Fairfield, CT 06824, USA; [email protected] Received: 27 June 2017; Accepted: 23 August 2017; Published: 13 September 2017 Abstract: Most models on the origins of tantrism have been either inattentive to or dismissive of non-literate, non-sectarian ritual systems. Groups of magicians, sorcerers or witches operated in India since before the advent of tantrism and continued to perform ritual, entertainment and curative functions down to the present. There is no evidence that they were tantric in any significant way, and it is not clear that they were concerned with any of the liberation ideologies that are a hallmark of the sectarian systems, even while they had their own separate identities and specific divinities. This paper provides evidence for the durability of these systems and their continuation as sources for some of the ritual and nomenclature of the sectarian tantric traditions, including the predisposition to ritual creativity and bricolage. Keywords: tantra; mantra; ritual; magician; sorcerer; seeress; vidyādhara; māyākāra; aindrajālika; non-literate 1. Introduction1 In the emergence of alternative religious systems such as tantrism, a number of factors have historically been seen at play. Among these are elements that might be called ‘pre-existing’. That is, they themselves are not representative of the eventual emergent system, but they provide some of the raw material—ritual, ideological, terminological, functional, or other—for its development. Indology, and in particular the study of Indian ritual, has been less than adroit at discussing such phenomena, especially when it may be designated or classified as ‘magical’ in some sense. -
A History of Indian Music by the Same Author
68253 > OUP 880 5-8-74 10,000 . OSMANIA UNIVERSITY LIBRARY Call No.' poa U Accession No. Author'P OU H Title H; This bookok should bHeturned on or befoAbefoifc the marked * ^^k^t' below, nfro . ] A HISTORY OF INDIAN MUSIC BY THE SAME AUTHOR On Music : 1. Historical Development of Indian Music (Awarded the Rabindra Prize in 1960). 2. Bharatiya Sangiter Itihasa (Sanglta O Samskriti), Vols. I & II. (Awarded the Stisir Memorial Prize In 1958). 3. Raga O Rupa (Melody and Form), Vols. I & II. 4. Dhrupada-mala (with Notations). 5. Sangite Rabindranath. 6. Sangita-sarasamgraha by Ghanashyama Narahari (edited). 7. Historical Study of Indian Music ( ....in the press). On Philosophy : 1. Philosophy of Progress and Perfection. (A Comparative Study) 2. Philosophy of the World and the Absolute. 3. Abhedananda-darshana. 4. Tirtharenu. Other Books : 1. Mana O Manusha. 2. Sri Durga (An Iconographical Study). 3. Christ the Saviour. u PQ O o VM o Si < |o l "" c 13 o U 'ij 15 1 I "S S 4-> > >-J 3 'C (J o I A HISTORY OF INDIAN MUSIC' b SWAMI PRAJNANANANDA VOLUME ONE ( Ancient Period ) RAMAKRISHNA VEDANTA MATH CALCUTTA : INDIA. Published by Swaxni Adytaanda Ramakrishna Vedanta Math, Calcutta-6. First Published in May, 1963 All Rights Reserved by Ramakrishna Vedanta Math, Calcutta. Printed by Benoy Ratan Sinha at Bharati Printing Works, 141, Vivekananda Road, Calcutta-6. Plates printed by Messrs. Bengal Autotype Co. Private Ltd. Cornwallis Street, Calcutta. DEDICATED TO SWAMI VIVEKANANDA AND HIS SPIRITUAL BROTHER SWAMI ABHEDANANDA PREFACE Before attempting to write an elaborate history of Indian Music, I had a mind to write a concise one for the students. -
Kartikeya - Wikipedia, the Free Encyclopedia
קרטיקייה का셍तिकेय http://www.wisdomlib.org/definition/k%C4%81rtikeya/index.html का셍तिकेय كارتِيكيا کارتيکيا تک ہ का셍तिकेय کا ر یی http://uh.learnpunjabi.org/default.aspx Kartikeya - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Kartikeya Kartikeya From Wikipedia, the free encyclopedia Kartikeya (/ˌkɑrtɪˈkeɪjə/), also known as Skanda , Kumaran ,Subramanya , Murugan and Subramaniyan is Kartikeya the Hindu god of war. He is the commander-in-chief of the Murugan army of the devas (gods) and the son of Shiva and Parvati. Subramaniyan God of war and victory, Murugan is often referred to as "Tamil Kadavul" (meaning "God of Tamils") and is worshiped primarily in areas with Commander of the Gods Tamil influences, especially South India, Sri Lanka, Mauritius, Indonesia, Malaysia, Singapore and Reunion Island. His six most important shrines in India are the Arupadaiveedu temples, located in Tamil Nadu. In Sri Lanka, Hindus as well as Buddhists revere the sacred historical Nallur Kandaswamy temple in Jaffna and Katirk āmam Temple situated deep south. [1] Hindus in Malaysia also pray to Lord Murugan at the Batu Caves and various temples where Thaipusam is celebrated with grandeur. In Karnataka and Andhra Pradesh, Kartikeya is known as Subrahmanya with a temple at Kukke Subramanya known for Sarpa shanti rites dedicated to Him and another famous temple at Ghati Subramanya also in Karnataka. In Bengal and Odisha, he is popularly known as Kartikeya (meaning 'son of Krittika'). [2] Kartikeya with his wives by Raja Ravi Varma Tamil காத -
THE MONIST. As Far As the Chemical Or Physical Mechanism Of
476 THE MONIST. As far as the chemical or physical mechanism of memory is concerned, we have at present-only a few vague data. H. Meyer and Overton have pointed out that substances which are easily soluble in fat are also, for the most part, strong anaesthetics, e. g., ether, chloroform, etc., and that the ganglionic cells are especially rich in lipoids. It is possible that the mechanism of associative memory depends in part upon the properties and activities of the fatty con stituents of the cerebral hemispheres. Another fact which may be of im portance is the observation of Speck that if the partial pressure of oxygen in the air is lowered to below one third of its normal value, the fundament of mental activity, namely, memory, is almost instantly interfered with, and total loss of consciousness rapidly follows." Downloaded from HARVARD ORIENTAL SERIES. Vols. VII-VIII. — ATHARVA-VEDA SAMHITA. Translated with a Critical and Exegetical Commentary by William Dwight Whitney. Revised and brought nearer to completion and edited by Charles Rockwell Lanman. Vol. IX. THE LITTLE CLAY CART. Attributed to King Shudraka and translated into English prose and verse by Arthur William Ryder. http://monist.oxfordjournals.org/ Cambridge: Harvard University 1905. The Atharva-Veda is one of the most ancient and venerable collections of Brahman lore that has come down to us. It contains incantations, hymns, exorcisms for all possible purposes, and thus forms an important landmark in the development of religion. An elegant birch bark manuscript has been found in Kashmir, which is now in possession of the University of Tubingen, and was edited as an edition de luxe several years ago by the Professors Richard Garbe and Maurice Bloomfield. -
Indology and Rationality 1
INDOLOGY AND RATIONALITY 1 JOHANNES BRONKHORST INDOLOGY AND RATIONALITY (published in: Asiatische Studien / Études Asiatiques 55(4), 2001, 917-941. Reprint: Indology: Past, Present and Future. Ed. Saroja Bhate. New Delhi: Sahitya Akademi. 2002. Pp. 142-173) 1. The first announcement of the present "International Seminar on Indology: Past, Present and Future" contains some challenging questions, which I would like to cite in context. We read there: Indology is, of recent, being looked at as an East-West encounter; philosophers of this century express their view that the time has come to reach beyond ‘occident’ and ‘orient’. In his study, India and Europe, W. Halbfass observes: In the modern planetary situation Eastern and Western ‘cultures’ can no longer meet one another as equal partners. They meet in a westernized world, under conditions shaped by Western ways of thinking. ... If this is true, is ‘European’ or ‘Western’ discourse the destiny of Indology? Will the Neo-Hindu attempts to ‘actualize’ ancient Indian teachings for the present succeed in establishing a stronger alternative? Will there ever be an ‘Indian discourse’ in Indology? Could such a discourse serve as the best solution for the present predicament? There is of course no way of denying that Indology was initially a European enterprise, carried out by European scholars, either in India or in Europe, either with the help of Indian pandits or without them. In this sense, Indology originally was characterized by ‘European’ or ‘Western’ discourse. Many of its themes and preconceptions were determined by the European context. I have dealt with a few of them in an earlier publication.1 One is the conviction that the oldest literature of India, i.e. -
Autochthonous Aryans? the Evidence from Old Indian and Iranian Texts
Michael Witzel Harvard University Autochthonous Aryans? The Evidence from Old Indian and Iranian Texts. INTRODUCTION §1. Terminology § 2. Texts § 3. Dates §4. Indo-Aryans in the RV §5. Irano-Aryans in the Avesta §6. The Indo-Iranians §7. An ''Aryan'' Race? §8. Immigration §9. Remembrance of immigration §10. Linguistic and cultural acculturation THE AUTOCHTHONOUS ARYAN THEORY § 11. The ''Aryan Invasion'' and the "Out of India" theories LANGUAGE §12. Vedic, Iranian and Indo-European §13. Absence of Indian influences in Indo-Iranian §14. Date of Indo-Aryan innovations §15. Absence of retroflexes in Iranian §16. Absence of 'Indian' words in Iranian §17. Indo-European words in Indo-Iranian; Indo-European archaisms vs. Indian innovations §18. Absence of Indian influence in Mitanni Indo-Aryan Summary: Linguistics CHRONOLOGY §19. Lack of agreement of the autochthonous theory with the historical evidence: dating of kings and teachers ARCHAEOLOGY __________________________________________ Electronic Journal of Vedic Studies 7-3 (EJVS) 2001(1-115) Autochthonous Aryans? 2 §20. Archaeology and texts §21. RV and the Indus civilization: horses and chariots §22. Absence of towns in the RV §23. Absence of wheat and rice in the RV §24. RV class society and the Indus civilization §25. The Sarasvatī and dating of the RV and the Bråhmaas §26. Harappan fire rituals? §27. Cultural continuity: pottery and the Indus script VEDIC TEXTS AND SCIENCE §28. The ''astronomical code of the RV'' §29. Astronomy: the equinoxes in ŚB §30. Astronomy: Jyotia Vedåga and the -
``Retrofitting a Vedic Origin for a Classical Hindu Goddess''
“Retrofitting a Vedic Origin for a Classical Hindu Goddess” Timothy Lubin To cite this version: Timothy Lubin. “Retrofitting a Vedic Origin for a Classical Hindu Goddess”. Journal of the American Oriental Society, University of Michigan, 2020, 140 (1), pp.37-46. halshs-03024668 HAL Id: halshs-03024668 https://halshs.archives-ouvertes.fr/halshs-03024668 Submitted on 25 Nov 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Retrofitting a Vedic Origin for a Classical Hindu Goddess Timothy Lubin Washington and Lee University Many Hindu deities as known from classical sources (i.e, from the epics, Purāṇas, and later religious literature and iconography) have a very slender profile in the Vedic texts, appearing in only a few passages and often represented in ways that seem peripheral to their full, classical personae. Ritualists and devotees steeped in that older literature took pains to connect those deities to Vedic mantras and rites, in order to validate them with the prestige of venerable orthodoxy as well as to provide a basis for Brahmin priestly roles in their worship. The case of the goddess Durgā is particularly striking in this respect, since her Vedic “footprint” is so small. -
Early Intimations of Peace and Harmony in Sanskrit Drama
Early Intimations of Peace and Harmony in Sanskrit Drama May 1, 2020 Mohan R. Limaye Professor Emeritus at Boise State University The classical Sanskrit plays of India end on a note of harmony and cosmic balance because, first of all, harmonious order in the Universe is what ancient Hindus and Buddhists held as their philosophical and doctrinal belief system (1). The second reason for the peaceful or tranquil endings of Sanskrit plays was that the dramaturgy of the time proposed the shanta rasa (the sentiment of peace and tranquility) as the supreme one among the nine rasas and as the sentiment, the feeling, to leave the audience with when the conclusion of a play was reached (2). Quite a few scholars and critics have commented upon this characteristic of Sanskrit drama. However, they take into account only the epilogue (the concluding benedictory stanza = the Bharata-Vaakya), which is the dramatist’s prayer for the resumption of the norm and of harmonious life after the disruption and chaos caused or threatened by the undesirable characters and events in the play. However, I’d like to suggest that the fulfillment of this yearning for harmony and order is promised -- or sometimes foretold -- in one or several preceding stanza(s) of the last scene. What has gone unnoticed, though very significant, is that in all these plays events and developments occur prior to the denouement that are predictive of a coming era of stability and harmony, not just wishful thinking or prayers for peace contained in the epilogue. The importance of this foreshadowing cannot be overstated because the demonstration or vindication of Cosmic Order through “Dharmic (ethically sound) Kingship” was the purpose of most (if not all) performing and literary arts in ancient India since they were patronized by the reigning monarchs. -
The Bhagavad Gita: Ancient Poem, Modern Readers
Narrative Section of a Successful Application The attached document contains the grant narrative and selected portions of a previously funded grant application. It is not intended to serve as a model, but to give you a sense of how a successful application may be crafted. Every successful application is different, and each applicant is urged to prepare a proposal that reflects its unique project and aspirations. Prospective applicants should consult the current Summer Seminars and Institutes guidelines, which reflect the most recent information and instructions, at https://www.neh.gov/program/summer-seminars-and-institutes-higher-education-faculty Applicants are also strongly encouraged to consult with the NEH Division of Education Programs staff well before a grant deadline. Note: The attachment only contains the grant narrative and selected portions, not the entire funded application. In addition, certain portions may have been redacted to protect the privacy interests of an individual and/or to protect confidential commercial and financial information and/or to protect copyrighted materials. Project Title: The Bhagavad Gita: Ancient Poem, Modern Readers Institution: Bard College Project Director: Richard Davis Grant Program: Summer Seminars and Institutes (Seminar for Higher Education Faculty) 400 7th Street, SW, Washington, DC 20024 P 202.606.8500 F 202.606.8394 [email protected] www.neh.gov The Bhagavad Gita: Ancient Poem, Modern Readers Summer Seminar for College and University Teachers Director: Richard H. Davis, Bard College Table of Contents I. Table of Contents ………………………………………………………………………. i II. Narrative Description …………………………………………………………………. 1 A. Intellectual rationale …………………………………………………………... 1 B. Program of study ……………………………………………………………… 7 C. Project faculty and staff ……………………………………………………… 12 D. -
1 AĀ, Aiār Aitareya-Āraṇyaka < Ed. Keith> the Aitareya Āraṇyaka. Edited from the Manuscripts in the India Office A
ヴェーダ文献学関係略語および書誌一覧 2018 年 8 月 27 日版 ヴェーダ学関係の論文において使用される,頻度の高い省略表記をここに指針として示 す。 注記 ・ 文献名には □. を付けない。ジャンル名などには □. を付ける。ただし,慣行に従い, YV,YS はこの限りではない。大文字に終わる言語名も OIA, MIA などとする。 ・ 省略表記中「 , 」によって列挙されるものは選択肢候補の意味である。 ・ 刊本を明記する必要がある場合には ,< > 中の略記等を用いて論文中に言及する。執筆 者の判断に従ってさらに短縮も可能。例, ŚB, Ed. Kalyan-Bombay → ŚB, Ed. K-Bomb.,Ed. Kaly-B., Ed.K-B など。 ・ 論文においては,原則として ṁ,m̐ を アヌナースィカに,ṃ をアヌスヴァーラに用い るが,下記の書誌情報においては,各出版物における表記に従う。 一次文献,その他略表記 AĀ, AiĀr Aitareya-Āraṇyaka < Ed. Keith> The Aitareya Āraṇyaka. Edited from the manuscripts in the India Office and the Library of the Royal Asiatic Society with introduction, translation, notes, indexes, and an appendix containing the portion hitherto unpublished of the Śāṅkhāyana Āraṇyaka by Arthur Berriedale Keith. Anecdota oxoniensia, Aryan Series, vol. 1, part 9. Oxford: Clarendon Press (Revised ed. Delhi: Eastern Book Linkers, 1995). <Ed.Munishwar Deo> Aitareyāraṇyaka with the commentary of Sāyaṇa ( = aitareyāraṇyakam: sāyaṇabhāṣyasametam samālocanātmakaṃ saṃskaraṇam). Vishveshvaranand Indological Series 82. Hoshiarpur: Vishveshvaranand Vedic Research Institute, 1992. <Ed. Ānandāś.> aitareyāraṇyakam. śrīmatsāyaṇācāryaviracitabhāṣyasametam. Ānandāśrama- Saṃskṛta-granthāvaliḥ, granthāṅkaḥ 38. Poona: Ānadāśrama, 1898 (3rd ed. Poona: Ānāndāśrama, 1959). <Ed. Pillai> 1 Aitareyāraṇyaka, with Mokṣapradāvr̥ tti of Ṣaḍguruśiṣya. Edited by K. Raghavan Pillai. Trivandrum Sanskrit series, no. 221. Trivandrum: Unoversity of Kerala, 1968. AB, AiBr Aitareya-Brāhmaṇa <Ed. Aufrecht> Das Aitareya Brāhmaṇa. Mit Auszügen aus dem Commentare von Sāyaṇācārya und anderen Beilagen herausgegeben von Theodor Aufrecht. Bonn: Adolph Marcus, 1879 (Repr.: Hildesheim: Georg Olms, 1975). <Ed. Haug> The Aitareya Brahmanam of the Rigveda containing the earliest speculations of the Brahmans on the meaning of the sacrificial prayers, and on the origin, performance, and sense of the rites of the Vedic religion. Edited, translated and explained by Martin Haug. -
The Development of the Vedic Canon and Its Schools : the Social and Political Milieu
Michael Witzel Harvard University The Development of the Vedic Canon and its Schools : The Social and Political Milieu (Materials on Vedic Śåkhås, 8) Le problème de la śåkhå est au centre des problèmes védiques, ... si l’on réussissait à établir ... la filiation des écoles, on saurait du même coup comment s’est développé l’ensemble du védisme. Louis Renou Les écoles védiques, 208 § 0. THE NATURE OF THE VEDIC CANON § 1. THE GVEDA § 1.1. The structure of the RV collection § 1.2. The historical background § 1.3. Two Stages in the collection of the gvedic materials § 2. COLLECTIONS OF THE MANTRA PERIOD IN THE LANDS OF THE KURU § 2.1. The social and political conditions: The Kuru realm § 2.2. The texts of the Mantra period § 2.3. The Såmaveda § 2.4. The Yajurveda § 2.5. The Atharvaveda § 2.6. The gveda Khila Collection § 2.7. The Four Vedas § 3. FURTHER DEVELOPMENT OF THE CANON: EARLY YAJURVEDA PROSE AND THE BRĀHMAAS § 3.1. The Historical Background § 3.2. The early Bråhmaa style collections of the CarS, MS/KS, TS § 3.3. The early Yajurveda Sahitås of the Kuru realm: MS, KS/KpS § 4. THE TEXTS OF THE PAÑCĀLA LANDS § 4.1. The Taittirīyas and their subschools § 4.2. Early Bråhmaa texts of the Pañcåla lands: Śåyåyani and Jaiminīya texts § 5. THE EASTERN TERRITORIES § 5.1. The social and political situation § 5.2. The eastern fringe area: Kosala § 5.3. The Śatapatha Bråhmaa of the Kåva school § 5.4. Baudhåyana Śrautasūtra § 5.5. Kau ītaki Bråhmaa § 6. THE EASTERN CORE AREA: VIDEHA § 6.1.