DOCSLIB.ORG

Mudrārākṣasa

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Mudrārākṣasa Doktori disszertáció A Textual and Intertextual Study of the Mudrārākṣasa Balogh Dániel, 2015 Eötvös Loránd Tudományegyetem Bölcsészettudományi Kar Doktori disszertáció Balogh Dániel A Textual and Intertextual Study of the Mudrārākṣasa Nyelvtudományi Doktori Iskola Vezető : Prof. Dr. Bárdosi Vilmos, CSc Ókortudományi Doktori Program Vezető : Prof. Dr. Déri Balázs, PhD A bizottság tagjai és tudományos fokozatuk: Elnök : Prof. Dr. Déri Balázs, PhD Bírálók : Dr. Wojtilla Gyula, DSc (SZTE, ELTE) Dr. Törzsök Judit, DPhil Habil. (Université de Lille) Titkár : Dr. Hidas Gergely, DPhil Tag : Dr. Bolonyai Gábor, CSc Póttagok : Dr. Négyesi Mária, PhD Dr. Renner Zsuzsanna, PhD Témavezető : Dr. Dezső Csaba, DPhil Budapest, 2015 ADATLAP a doktori értekezés nyilvánosságra hozatalához I. A doktori értekezés adatai A szerző neve : Balogh Dániel MTMT-azonosító : 10032192 A doktori értekezés címe és alcíme : A Textual and Intertextual Study of the Mudrārākṣasa DOI-azonosító : 10.15476/ELTE.2015.033 A doktori iskola neve : Nyelvtudományi Doktori Iskola A doktori iskolán belüli doktori program neve : Ókortudományi DP A témavezető neve és tudományos fokozata : Dr. Dezső Csaba, PhD A témavezető munkahelye : ELTE BTK, Indoeurópai Nyelvtudományi Tanszék II. Nyilatkozatok 1. A doktori értekezés szerzőjeként a) hozzájárulok, hogy a doktori fokozat megszerzését követően a doktori értekezésem és a tézisek nyilvánosságra kerüljenek az ELTE Digitális Intézményi Tudástárban. Felhatalmazom az ELTE BTK Doktori és Tudomány- szervezési Hivatal ügyintézőjét, Manhercz Mónikát, hogy az értekezést és a téziseket feltöltse az ELTE Digitális Intézményi Tudástárba, és ennek során kitöltse a feltöltéshez szükséges nyilatkozatokat. b) kérem, hogy a mellékelt kérelemben részletezett szabadalmi, illetőleg oltalmi bejelentés közzétételéig a doktori értekezést ne bocsássák nyil- vánosságra az Egyetemi Könyvtárban és az ELTE Digitális Intézményi Tu- dástárban; c) kérem, hogy a nemzetbiztonsági okból minősített adatot tartalmazó dok- tori értekezést a minősítés (dátum)-ig tartó időtartama alatt ne bocsás- sák nyilvánosságra az Egyetemi Könyvtárban és az ELTE Digitális Intéz- ményi Tudástárban; d) kérem, hogy a mű kiadására vonatkozó mellékelt kiadó szerződésre tekin- tettel a doktori értekezést a könyv megjelenéséig ne bocsássák nyilvá- nosságra az Egyetemi Könyvtárban, és az ELTE Digitális Intézményi Tu- dástárban csak a könyv bibliográfiai adatait tegyék közzé. Ha a könyv a fokozatszerzést követőn egy évig nem jelenik meg, hozzájárulok, hogy a doktori értekezésem és a tézisek nyilvánosságra kerüljenek az Egyetemi Könyvtárban és az ELTE Digitális Intézményi Tudástárban. 2. A doktori értekezés szerzőjeként kijelentem, hogy a) az ELTE Digitális Intézményi Tudástárba feltöltendő doktori értekezés és a tézisek saját eredeti, önálló szellemi munkám és legjobb tudomásom szerint nem sértem vele senki szerzői jogait; b) a doktori értekezés és a tézisek nyomtatott változatai és az elektronikus adathordozón benyújtott tartalmak (szöveg és ábrák) mindenben megegyez- nek. 3. A doktori értekezés szerzőjeként hozzájárulok a doktori értekezés és a tézisek szövegének plágiumkereső adatbázisba helyezéséhez és plágiumellen- őrző vizsgálatok lefuttatásához. Kelt: a doktori értekezés szerzőjének aláírása i Acknowled ements First and foremost I would like to express my gratitude to my supervisor Csaba Dezső for encouraging me to begin and to carry on with my doctoral work, and for letting me go my own way but being always ready with considered and relevant advice. My heart- felt thanks are also due to those who made it possible for me to enrol in a doctoral pro- gramme in antiquities with an Indological subject, primarily Mária Négyesi and Balázs Déri. Third, I wish to give general thanks to everyone who has enriched my knowledge of the Sanskrit language, most of all the late Csaba Töttössy who taught me how to dissect Sanskrit and Ferenc Ruzsa who taught me how to put it back together again. I am also grateful to Gyula Wojtilla for pointing me toward (and presenting me with) relevant pub- lications I had missed and for his help with German and Russian articles, to József Krupp for his comments on intertextual theory, and to Géza Bethlenfalvy for urging me to pick any topic and delve deep. Maybe I should have listened to him twenty years ago. In no particular order of primacy, I am also thankful to the following people and things. The participants in the informal defence session of my thesis, who have honoured me with their attention and their insights. The folks at the Clay Sanskrit Library who, be- sides believing in me, have given me an opportunity to gain superficial knowledge of a massive amount of Sanskrit literature, thus opening my eyes to its intertextual webs. Thanks also to everyone who has helped me obtain books and papers not available in Hun- gary, particularly Anurupa Naik, Indira Peterson and Franciska Dede. Talking about ob- taining publications, my thanks are also due to the people who run electronic facilities like archive.org, the Digital Library of India, JSTOR and Google Books (without them I could not have gathered half as much to study in twice the time) and to all those who have prepared and made available the searchable digital versions of ever so many Sanskrit texts, such as the GRETIL collection. Oh yes, and thanks to caffeine. 1 I also thank the Indian Council for Cultural Relations for awarding me the Tagore Research Fellowship, which has helped me work on this dissertation and would have helped even more had I actually received all the funds that were supposed to go with this fellowship rather than just some of them. Last but not least I wish to thank Eszter for enabling my work all this time, for her help and support, and for keeping the kids off my back whenever possible. And of course, I thank the kids for not staying off my back. I conclude my acknowledgements with a final message to all who have helped me: Give yourselves the blame if it’s too long: you should never 2 have let me begin. 1 Although according to an adage I once heard in Benares, cāyapānaṃ manuṣyānāṃ kevalaṃ mūtravardhanam . 2 Tom Lehrer, The Irish Ballad . https://www.youtube.com/watch?v=47bKTtIwrO4 ii ȏ - Ȁ ȏƩ ब ! ब" ȏǑ । %Ƈ' ( ) *Ʒ ,- ब- Ȁ . (* ƞ) 0ȍ ू -॥ 3 Motto : concluding verse of Vaṭeśvara’s commentary to the Mudrārākṣasa . Cover image : author’s vision of “Rākṣasa’s seal” based on an image of a lion capital from Sondhni (Mandasor), originally published in WILLIAMS 1973:53 and utilised here in what I deem to be fair use. The inscription (entirely fictitious) reads śrīrākṣasasya in characters appropriate to the region of Mandasor in the early 6 th century. Why? RAFO. That is to say, Read And Find Out. iii Tble of Contents Prt I. Prole omen 1. Objectives and Methodology ...................................................................... 2 2. Conventions ................................................................................................... 6 Transliteration .......................................................................................... 6 References .................................................................................................. 6 Abbreviations ............................................................................................ 7 3. The Play .......................................................................................................... 8 Introduction ............................................................................................... 8 The Title ................................................................................................... 10 Editions ..................................................................................................... 11 Manuscripts ............................................................................................. 12 Commentaries ......................................................................................... 14 4. The Author ................................................................................................... 16 His Person and Family ............................................................................ 16 His Works ................................................................................................. 19 His Date and Location ............................................................................. 21 Prt II. The Author in Context 1. Previous Scholarship .................................................................................. 26 Pioneer Studies ........................................................................................ 26 The Date Debate ...................................................................................... 30 2. Clues in the Mudrārākṣasa ........................................................................ 38 The Closing Benediction ........................................................................ 38 Ethnological Clues ................................................................................... 50 Geographical Clues ................................................................................. 65 Language and Style ................................................................................. 71 Religion ..................................................................................................... 72 Astronomy and Astrology ...................................................................... 75 3. Clues in the Devīcandragupta
Load more

Recommended publications
  • Philologischer Kommentar Zur Kritischen Edition Des Moks.Op¯Aya
    Philologischer Kommentar zur kritischen Edition des Moks.opaya¯ iv. Sthitiprakaran. a bearbeitet von Martin Straube Stand: 23. Januar 2012 purv¯ aparavic¯ ar¯ arh¯ a¯ ´semus.¯ı kva gata¯ tava ? (iv.26.2) Vorwort Der vorliegende Kommentar ist philologischer Natur. Er soll in Form eines Stellenkom- mentars Rechenschaft geben über die Kriterien für die Entscheidungsfindung bei der Textkonstitution und diese absichern sowie Hinweise zur Syntax und Grammatik, zum Kontext, zu Parallelen innerhalb und außerhalb des Moks.opaya¯ und weiterführender Literatur in übersichtlicher Form zur Verfügung stellen. Mit dem Symbol K erfolgt ein Verweis auf einen Eintrag innerhalb des philologi- schen Kommentars. Textpassagen aus dem Moks.opaya¯ werden im Falle der Prakaran. as i–iv in der Form des edierten Textes zitiert, wobei auf die Angabe von Lesarten im allgemeinen verzichtet wird. Die bislang erst teilweise (v) bzw. noch nicht edierten (vi) Prakaran. as v und vi liegen in Abschriften einzelner Handschriften vor, die zum Teil durch Kollationen anderer Handschriften ergänzt sind. Dementsprechend handelt es sich bei Zitaten aus diesen Teilen des Moks.opaya¯ stets um vorläufig und unsicher erstellte Texte. Zitaten und Belegstellen aus dem vi. Prakaran. a wurden an Stellen, an denen dies hilfreich schien, die entsprechende Stellenangaben des Yoga- vasi¯ s.t.ha (Pan. s´¯ikar 1937) hinzugefügt; hierbei wird der „Purv¯ ardha“¯ mit vi und der „Uttarardha“¯ mit vii gezählt. Deutsche Wiedergaben bereits edierter Passagen des Moks.opaya¯ stammen zumeist aus der die kritische Edition begleitenden Übersetzung von Dr. Roland Steiner und sind in diesem Fall mit „R. S.“ bezeichnet; alle nicht gekennzeichneten Übersetzungen stammen vom Autor des vorliegenden Kommentars.
    [Show full text]
  • Exploring the Geographical Data of the Meghadūta Reconstructing the Route of the Cloud
    Exploring the Geographical Data of the Meghadūta reconstructing the route of the cloud. Master Thesis ReligiousStudies Mirjam Westra, June 2012 Faculty of Theology and Religious Studies, Rijksuniversiteit Groningen 1 Table of Contents Introduction 3 PART I: Kālidsa ‘s religio- geocultural imaginaire: The itinerary of the cloud from Rmagiri to Da.apura. 7 Introduction 7 Rmagiri 8 The land of Mla 11 The mountain mrakūa 13 The river Rev at the foot of the Vindhya Mountains 15 Da.ra and its capital Vidi. on the Vetravatī 16 Nīcair-hill 18 The land of Avanti and its rivers 20 The city of Vi.l and the Mahkla temple 21 Devagiri 23 Da.apura 25 Part II: Kālidsa’s mythological imaginaire: The itinerary of the cloud from Brahmvarta to the city of Alak 27 Introduction 27 Brahmvarta & Kuruketra 27 Sarvasvatī 31 Kanakhala and the holy river Ganges 33 Himlaya and the Source of the Ganges 35 iva’s footprint 36 Himlaya and the Krauca Pass 39 Mount Kailsa and Lake Mnasa 41 The celestial city of Alak 43 Conclusion 44 Appendix A: list of Geographical data of the Meghadūta 47 Appendix B: The itinerary of the cloud from Rmagiri to Da.apura 48 Appendix C: Detailed map of the itinerary of the cloud from Rmagiri to Da.apura 49 Appendix D: The itinerary of the cloud from Brahmvarta to Alak, mount Kailsa 51 References 52 2 Introduction The Meghadta tells about a certain Yaka who was banished by his master Kubera from Alak, city of the gods in the Himlayan mountains, for a period of one year after he was grossly neglectful of his duty.
    [Show full text]
  • INDIAN FICTION – Classical Period Stuart Blackburn, Ph.D
    INDIAN FICTION – Classical Period Stuart Blackburn, Ph.D. Overview ‘Moral story’ Short didactic tales known as nithi katha (‘moral story’) are generally in prose, although sometimes the ‘lesson’ itself is in verse. Nearly all these numerous stories began as oral tales before being collected and written down in manuscripts by scribes and scholars. The collections often use what is called a ‘frame-story’ to give a narrative coherence to the otherwise disparate tales. These originally oral tales were collected and redacted in manuscript form sometime in the early centuries of the Common Era. Some were composed in Pali, but most were in Sanskrit, although all were eventually written down in every Indian language. Oral tales Nearly every genre of ancient and classical Indian literature, from the Vedic hymns to the great epics, is founded on oral tradition and then mediated, and usually altered, through scribes and manuscripts. In the case of the collections of classical fiction, however, we see a more transparent process in which oral tradition was more completely replicated in written manuscripts. We cannot overstate the popularity and longevity of oral storytelling in India, nor can we put a date on it. We can only assume that the oral stories found in these classical story collections draw upon tales that, even by the time they were committed to writing in the 6th c. CE, were already hundreds of years old. Pancatantra Contents The Pancatantra (‘Five-Books’) is a collection of nearly 100 animal fables. The frame-story is that a pundit instructs three ignorant princes in the art of statecraft, using these moral stories as lessons.
    [Show full text]
  • The Characteristic of Mudrarakhasa and Analysis on Present Politics
    International Journal of Sanskrit Research 2017; 3(1): 14-15 International Journal of Sanskrit Research2015; 1(3):07-12 ISSN: 2394-7519 IJSR 2017; 3(1): 14-15 The characteristic of mudrarakhasa and analysis on © 2017 IJSR present politics www.anantaajournal.com Received: 05-11-2016 Accepted: 06-12-2016 Ratan Chandra Sarkar Ratan Chandra Sarkar Chakchaka High School (Hs), Introduction Chakchaka, Dist- Cooch Behar, The plays of Sanskrit literature is totally different in its form, specially of thoughts and action. West Bengal India Here we find a collaboration of history as well as politics which is not rather suitable to the modern context. In Sanskrit dramas we find ‘Rasha’ is the more dominant while in Mudrarakhasa is a heroic play. A play deals with various actions but here we find from one act th to 7 act ‘Bir Rasha’ only is the main flow. The great diplomat Chanakya never participated in any battle or did any blood sheed to intensity ‘Bir Rash’ in this play – Here we find there is no hero or heroine and there is no action of love. Only the wife of Chandan Das appeared for a movement in 7th act and though the wife of Amartya rakhas was abducted and sheltered at the house of Chandan Das, they did not directly utter anything. No Vidushak was there to create any fun like other plays. The presence of Vidushak is not necessary during dramatic excitement. Here one character is interingled with another, like Amartyarakhas is the rival of chanakya. Both of them are great diplomat. Both wants their rival to be perished.
    [Show full text]
  • The Meanings of the Term Mudra and a Historical Outline of "Hand
    The Meanings of the term Mudra T h e M and a Historical Outline of ae n ni "Hand gestures" g s o f ht e Dale Todaro t re m M u d 梗 概 ar a この 拙 論 は2部 に分 か れ る。 n d 第1部 は"mudra"と い う語 の最 も一 般 的 な 定 義 を 扱 う。仏 教 ・ヒ ン ドゥー 教 a H を 研 究 して い る学 者 や東 洋 の 図像 学 の専 門 家 は、 大 抵、"皿udra"の さ ま ざ まな 意 i torical Outline味 を 知 って い る。 しか し、特 に タ ン トラ にお い て 使 用 され た"mudr翫"の す べ て の 定 義 が、 どん な 参考 文 献 に も見 つ か るわ け で は な い。 従 って、 第1部 は これ ら 種 々の、 一 般 的 な"mudra"の 語 法 を集 め る よ う試 み た。 又、 イ ン ドの舞 踏 や 劇 につ いて 書 いた 人 が、"hasta"と い う語 を 使 用 す べ きで あ るの に、 専 門的 に言 え ば 誤 って"mudra"を 用 いて い る。 それ に つ いて も説 明 を試 み た。 fo " 第1部 よ りも長 い 第2部 で は、"印 契(手 印)"と い う意 味 で使 用 され た"mu- H a dra"の 歴 史 の あ らま しを、 系 統 的 に述 べ た。 印契 の歴 史 上 異 な った 使 用 と意 味 n d g は、 次 の4に お い て 顕著 にみ られ る。 即 ち、1)ヴ ェー ダ の儀 礼、2)規 格 化 され た se ut イ ン ドの舞 踏、3)イ ン ドの彫 刻(仏 教、 ヒ ン ド ゥー 教、 ジ ャイ ナ教)、4)タ ン ト r s"e ラの 成 就 法、 で あ る。 これ ら4の 分 野 は す べ て、 共 通 して、 イ ン ドで 使 用 され た 印 契 の 伝統 か ら由 来 して い る。 そ しで、 い くつか の事 例 に お いて、 イ ン ドか ら 日 本 密 教 の 伝 統 まで に わ た って、 特 定 の"mudra"が 驚 くほ ど継 続 して 使 用 され て い るこ とが、 証 明 で き る。 Introduction The goal of this short essay is twofold.
    [Show full text]
  • Part 1 Yoga and Psychotherapy Yoga Practices in A
    LifeForce Yoga Healing Institute Awakening Your Agenda ~ Part 1 Client’s Inner Pharmacy The Safe Container Part 1 Yogic View of Depression Therapy Training Boston, 2012 Meeting the Mood Yoga Tools Amy Weintraub, MFA, ERYT 500 Author of Yoga for Depression; Yoga Skills in The Evidence Psychotherapy The Practice www.yogafordepression.com How Yoga Skills Enhance Therapy Strengthens the Therapeutic Alliance Yoga and Psychotherapy Helps Client focus Helps Client access feeling states Provides tools for mood regulation Self-Study (Svadhyaya) Provides tools for self-care Compassion (Karuna) Helps in management of Bipolar Disorder & schizophrenia (Visceglia, 2011) “The highest spiritual practice is self- Increases self-efficacy observation with compassion.” Nondual Strategies for working with difficult emotions Provides tools and language to access a larger Self ~Krishnamurti “You are more than your mood, more than your beliefs about yourself and the world.” Yoga Practices in a clinical setting The Safe Container Psychologist and LifeForce Yoga® Practitioner Dr. Deborah Lubetkin with a client, Lotus Mudra “Crying is one of the highest spiritual practices. One who knows crying knows yoga.” ~Swami Kripalu ©2011, rev.2012 Amy Weintraub www.yogafordepression.com 1 LifeForce Yoga Healing Institute Centering with imagery, sound & Therapeutic Bond – Rituals & breath Practices Soothing Image Lighting of a candle Hand gesture A hand gesture (mudra) Inhale through the nostrils for 4 counts A simple yoga breath (pranayama) Hold the breath with the image for 4 A soothing image of sanctuary or peace counts. (bhavana) Exhale with the mantra “so-hum” A soothing universal tone (mantra) Yogic Three-Part Breath A cleansing breath (kriya) Intention Client’s intention reveals itself (sankalpa) Therapeutic Bond Yoga and Psychotherapy Meta-analysis of over 400 manualized 1.
    [Show full text]
  • Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes
    International Journal of Transpersonal Studies Volume 25 | Issue 1 Article 3 1-1-2006 Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of the Andes Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Capriles, E. (2006). Capriles, E. (2006). Beyond mind II: Further steps to a metatranspersonal philosophy and psychology. International Journal of Transpersonal Studies, 25(1), 1–44.. International Journal of Transpersonal Studies, 25 (1). http://dx.doi.org/ 10.24972/ijts.2006.25.1.1 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Beyond Mind II: Further Steps to a Metatranspersonal Philosophy and Psychology Elías Capriles University of The Andes Mérida, Venezuela Some of Wilber’s “holoarchies” are gradations of being, which he views as truth itself; however, being is delusion, and its gradations are gradations of delusion. Wilber’s supposedly universal ontogenetic holoarchy contradicts all Buddhist Paths, whereas his view of phylogeny contradicts Buddhist Tantra and Dzogchen, which claim delusion/being increase throughout the aeon to finally achieve reductio ad absur- dum. Wilber presents spiritual healing as ascent; Grof and Washburn represent it as descent—yet they are all equally off the mark.
    [Show full text]
  • An Analysis of the Vānarinda Jātaka
    THE PROMISE OF INTERPRETATION: AN ANALYSIS OF THE VĀNARINDA JĀTAKA by VISHMA KUNU (Under the Direction of Glenn Wallis) ABSTRACT My contention is that the Vānarinda Jātaka (VJ) is a specifically Buddhist narrative, being a strategic reworking of situations and characters common to Indian oral tradition. By way of a fluid, triple-layered construct that is experimental in nature, I support this claim by exploring the interpretive possibilities of the text. Chapter one functions as a philological groundwork, and is a translation of the Pāli text that highlights terminology with distinctive resonances in the Buddhist tradition. The second chapter reveals the ways in which the VJ is marked by generality, drawing out pan-Indian elements through an examination against excerpts from the Pañcatantra, considered nīti literature, and the Sundarakāa in Vālmīki’s Rāmāyaa, a Hindu work, all having pre-literate roots. In the third chapter, I offer a creative explication of the VJ, bringing to light the abundance of Buddhist allusions, and doctrinal references embedded within the narrative. INDEX WORDS: Jātaka, Pāli canon, Gāthā, Buddhist narratives, Indian oral tradition, Hanumān, Pañcatantra THE PROMISE OF INTERPRETATION: AN ANALYSIS OF THE VĀNARINDA JĀTAKA by VISHMA KUNU B.A., University at Albany, State University of New York, 2000 A Thesis Submitted to the Graduate Faculty of The University of Georgia in Partial Fulfillment of the Requirements for the Degree MASTER OF ARTS ATHENS, GEORGIA 2004 © 2004 Vishma Kunu All Rights Reserved THE PROMISE OF INTERPRETATION: AN ANALYSIS OF THE VĀNARINDA JĀTAKA by VISHMA KUNU Major Professor: Glenn Wallis Committee: Dorothy Figueira Carolyn Medine Electronic Version Approved: Maureen Grasso Dean of the Graduate School The University of Georgia May 2004 DEDICATION For my grandmother, Jessodra Tiwary, who never read a single word with her eyes.
    [Show full text]
  • K. Lim Studies in Later Buddhist Iconography In
    K. Lim Studies in later Buddhist iconography In: Bijdragen tot de Taal-, Land- en Volkenkunde 120 (1964), no: 3, Leiden, 327-341 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com10/03/2021 12:58:57AM via free access STUDIES IN LATER BUDDHIST ICONOGRAPHY 1. The Vajradhütu-mandala of Nganjuk n interesting study by F. D. K. Bosch on Buddhist iconography was published in 1929 under the title: Buddhistische Gegevens uitA Balische Handschriften,1 in which by manuscripts are meant: I. the Sang hyang Nagabayusütra 2; II. the Kalpabuddha.3 No. 1 is a prayer to the five Jinas mentioning their names with their corresponding jnanas, colours, mudras, simhasanas, paradises, krodha-forms, Taras, Bodhisattvas and mystic syllables. The Kalpabuddha (in Old-Javanese) contains an enumeration of the principal qualities and characteristics of the five Jinas which for the greater part correspond with those of the Sang hyang Nagabayusütra. However, the names of their krodha- forms are lacking, instead of which one finds the names of their emblems (sanjatas = weapons), of their cosmic places, of their saktis, of the sense-organs, and of the places in the body having relations with the quintet. Both mss. are closely allied and treat on the same subject, except some points in which they complement each other. In comparing them with the Sang hyang KamahaySnikan Bosch stated that both mss. are independant of this text, and that, where other sources keep silent, they contain the complete list of the paradises of the five Jinas, viz. Sukhavatï of Amitabha, Abhirati of Aksobhya, Ratnavatï of Ratnasam- bhava, Kusumitaloka of Amoghasiddha and Sahavatiloka of Vairocana.
    [Show full text]
  • Buddhist Approach to Global Education in Social Harmony: As Depicted in Tittira Jataka
    79 BUDDHIST APPROACH TO GLOBAL EDUCATION IN SOCIAL HARMONY: AS DEPICTED IN TITTIRA JATAKA by Prerna Bhardwaj* ABSTRACT As the scholar Patrick Olivelle writes, “It is clear that the Buddhists did not invent the stories. It is quite uncertain whether the author of the Panchatantra borrowed his stories from the Jataka or the Mahabharata, or whether he was tapping into a common treasury of tales, both oral and literary, of ancient India.”1 This paper is all about the Importance of Social Harmony2 in our Society and Teachings of The Shakyamuni Buddha3 regarding the same as applicable to his Sangha as well. I am delighted to find a reasonable answer about the tradition to pay respect by an old bikkhuni4 to a young bhikku5. As per my understanding and with the evidences available in the Jataka6. It seems that this *. M.Phil., Lecturer, Department Of Buddhist Studies, University of Delhi, India. 1. Olivelle, Patrick (2006), The Five Discourses on Worldly Wisdom, Clay Sanskrit Library. (vide wikipedia). 2. Social harmony means peaceful interaction of human dynamics among members of a social group or groups. 3. Buddha, also known as, Shakyamuni, the sage who belong to shakyaclanis considered as The Buddha of present age on who’s teachings The Buddhism is founded. 4. A Bhikkhunī (Pali) or bhikṣuṇī (Sanskrit) is a fully ordained nun who observes 311 monastic rules. 5. A Bhikkhu (Pali, Sanskrit: bhikṣu) is a fully ordained monk who observes 253 monastic rules. 6.The Jātaka tales are a voluminous body of narrative literature concerning the previous births of The Shakyamuni Buddha.
    [Show full text]
  • GIPE-001848-Contents.Pdf
    Dhananjayarao Gadgil Library III~III~~ mlll~~ I~IIIIIIII~IIIU GlPE-PUNE-OO 1848 CONSTITUTION AL HISTORY OF ENGLAND STUBBS 1Lonbon HENRY FROWDE OXFORD tTNIVERSITY PRESS WAREHOUSE AMEN CORNEl!. THE CONSTITUTIONAL mSTORY OF ENGLAND IN ITS ORIGIN AND DEtrLOP~'r BY WILLIAM STUBBS, D.D., BON. LL.D. BISHOP OF CHESTER VOL. III THIRD EDITIOlY @d.orlt AT Tag CLARENDON PRESS J( Deco LXXXIV [ A II rig"'" reserved. ] V'S;LM3 r~ 7. 3 /fyfS CONTENTS. CHAPTER XVIII. LANCASTER AND YORK. 299. Character of the period, p. 3. 300. Plan of the chapter, p. 5. 301. The Revolution of 1399, p. 6. 302. Formal recognition of the new Dynasty, p. 10. 303. Parliament of 1399, p. 15. 304. Conspiracy of the Earls, p. 26. 805. Beginning af difficulties, p. 37. 306. Parliament of 1401, p. 29. 807. Financial and poli­ tical difficulties, p. 35. 308. Parliament of 1402, 'p. 37. 309. Rebellion of Hotspur, p. 39. 310. Parliament of 14°40 P.42. 311. The Unlearned Parliament, P.47. 312. Rebellion of Northum­ berland, p. 49. 813. The Long Parliament of 1406, p. 54. 314. Parties fonned at Court, p. 59. 315. Parliament at Gloucester, 14°7, p. 61. 816. Arundel's administration, p. 63. 317. Parlia­ mont of 1410, p. 65. 318. Administration of Thomae Beaufort, p. 67. 319. Parliament of 14II, p. 68. 820. Death of Henry IV, p. 71. 821. Character of H'!I'l'Y. V, p. 74. 322. Change of ministers, p. 78. 823. Parliament of 1413, p. 79. 324. Sir John Oldcastle, p. 80. 325.
    [Show full text]
  • The Mauryan Empire Opens a New Era in the History Of
    Winmeen Tnpsc Group 1 & 2 Self Preparation Course 2018 History Part - 7 7] Maurya Empire MAURYAN EMPIRE NOTES Mauryan Empire (321 – 184 BC) The foundation of the Mauryan Empire opens a new era in the history of India and for the first time, the political unity was achieved in India. The history writing has also become clear from this period due to accuracy in chronology and sources. Besides plenty of indigenous and foreign literary sources, a number of epigraphical records are also available to write the history of this period. RISE OF MAURYAS The last of the Nanda rulers, Dhana Nanda was highly unpopular due to his oppressive tax regime. Also, post Alexander’s invasion of North-Western India, that region faced a lot of unrest from foreign powers. They were ruled by Indo-Greek rulers. Chandragupta, with the help of an intelligent and politically astute Brahmin, Kautilya usurped the throne by defeating Dhana Nanda in 321 BC. 1 www.winmeen.com | Learning Leads to Ruling Winmeen Tnpsc Group 1 & 2 Self Preparation Course 2018 Chandragupta Maurya (322 – 298 B.C.) Chandragupta Maurya was the first ruler who unified entire country into one political unit, called the Mauryan Empire. He had captured Pataliputra from Dhanananda, who was the last ruler of the Nanda dynasty. He didn’t do achieve this feat alone, he was assisted by Kautilya, who was also known as Vishnugupta or Chanakya. Some scholars think that Chanakya was the real architect of this empire. After establishing his reign in the Gangetic valley, Chandragupta Maurya marched to the northwest and conquered territories upto the Indus.
    [Show full text]