DOCSLIB.ORG

9789004400139 Webready Con

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Vedic Cosmology and Ethics Gonda Indological Studies Published Under the Auspices of the J. Gonda Foundation Royal Netherlands Academy of Arts and Sciences Edited by Peter C. Bisschop (Leiden) Editorial Board Hans T. Bakker (Groningen) Dominic D.S. Goodall (Paris/Pondicherry) Hans Harder (Heidelberg) Stephanie Jamison (Los Angeles) Ellen M. Raven (Leiden) Jonathan A. Silk (Leiden) volume 19 The titles published in this series are listed at brill.com/gis Vedic Cosmology and Ethics Selected Studies By Henk Bodewitz Edited by Dory Heilijgers Jan Houben Karel van Kooij LEIDEN | BOSTON This is an open access title distributed under the terms of the CC-BY-NC 4.0 License, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. Library of Congress Cataloging-in-Publication Data Names: Bodewitz, H. W., author. | Heilijgers-Seelen, Dorothea Maria, 1949- editor. Title: Vedic cosmology and ethics : selected studies / by Henk Bodewitz ; edited by Dory Heilijgers, Jan Houben, Karel van Kooij. Description: Boston : Brill, 2019. | Series: Gonda indological studies, ISSN 1382-3442 ; 19 | Includes bibliographical references and index. Identifiers: LCCN 2019013194 (print) | LCCN 2019021868 (ebook) | ISBN 9789004400139 (ebook) | ISBN 9789004398641 (hardback : alk. paper) Subjects: LCSH: Hindu cosmology. | Hinduism–Doctrines. | Hindu ethics. Classification: LCC B132.C67 (ebook) | LCC B132.C67 B63 2019 (print) | DDC 294.5/2–dc23 LC record available at https://lccn.loc.gov/2019013194 Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface. ISSN 1382-3442 ISBN 978-90-04-39864-1 (hardback) ISBN 978-90-04-40013-9 (e-book) Copyright 2019 by Henk Bodewitz. Published by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Brill Hes & De Graaf, Brill Nijhoff, Brill Rodopi, Brill Sense, Hotei Publishing, mentis Verlag, Verlag Ferdinand Schöningh and Wilhelm Fink Verlag. Koninklijke Brill NV reserves the right to protect the publication against unauthorized use and to authorize dissemination by means of offprints, legitimate photocopies, microform editions, reprints, translations, and secondary information sources, such as abstracting and indexing services including databases. Requests for commercial re-use, use of parts of the publication, and/or translations must be addressed to Koninklijke Brill NV. This book is printed on acid-free paper and produced in a sustainable manner. Contents Foreword xi Hans Bakker Editors’ Preface xiv List of Abbreviations (Texts) xxiv Introductory Article 1 The Hindu Doctrine of Transmigration: Its Origin and Background 3 1 Terminology 7 1.1 karman 7 1.2 Return and Rebirth (punarjanman) 9 1.3 mokṣa 11 2 Ideological Framework 12 3 Textual Evidence 15 Part 1 Yonder World 2 Der Vers vicakṣaṇād ṛtavo …(JB 1, 18; 1, 50; KauṣU 1, 2) 23 3 Gab es damals auch dyumnas? Die Weltentstehung nach dem Jaiminīya Brāhmaṇa 29 4 The Waters in Vedic Cosmic Classifications 37 5 The Fourth Priest (the Brahmán) in Vedic Ritual 46 1 The Brahmán as the Fourth Item 53 2 Silence 57 3 The Brahmán and the South 59 4 Complete Knowledge 62 5 Expiations 63 6 Conclusion 64 6 Yama’s Second Boon in the Kaṭha Upaniṣad 66 vi contents 7 Reaching Immortality According to the First Anuvāka of the Jaiminīya Upaniṣad Brāhmaṇa 86 8 Life after Death in the Ṛgveda Saṁhitā 94 9 The pañcāgnividyā and the pitṛyāna/devayāna 111 1 Connection with the Agnihotra 112 2 The Kṣatriya Motif 113 3 The pañcāgnividyā 114 4 The Journey to Heaven 115 5 The Separation of the devayāna and the pitṛyāna 117 6 The Ultimate Situation of the One Who Follows the devayāna 118 10 Redeath and Its Relation to Rebirth and Release 121 11 Yonder World in the Atharvaveda 135 1 Hell 139 2 Destination of Unfavourable Persons or Items 140 3 Rivals and Enemies 141 4 Return of the Deceased or Almost Deceased 142 12 Pits, Pitfalls and the Underworld in the Veda 148 13 Distance and Death in the Veda 162 1 Ṛgveda Saṁhitā 164 2 Atharvaveda Saṁhitā 165 3 Yajurveda Saṁhitā and Vedic Prose 167 4 Evidence from the Ṛgveda and Atharvaveda Saṁhitā 169 4.1 Sinners (Hell) 169 4.2 Rivals (Underworld or Hell) 169 4.3 Ordinary People and Pitṛs (Underworld) 170 14 Classifications and Yonder World in the Veda 174 1 The Quarters of Space 176 1.1 East and West 179 1.2 South and North 181 1.3 The Quarters of Space and the Classes 183 1.4 More Than Four Quarters of Space 184 2 The Cosmic Classifications of the Worlds 189 contents vii 2.1 The Sevenfold Classification 189 2.2 The Fourfold/Fivefold Classification 193 2.3 The Waters as Fourth or Fifth World 195 2.4 Cosmic and Microcosmic Identifications 197 2.5 Varuṇa’s Waters and the Fourth World 199 2.6 The Dhur Verses and the Cosmic Classification 200 3 Synthesis. The World of Death 204 3.1 The South and the Fourth World 205 3.2 Varuṇa, the West, the Waters and the Fourth World 206 3.3 The North and the Fourth World 206 3.4 The Darker Side of the Pitṛs 208 15 Citra’s Questions in KauṣU 1, 1 210 16 Uddālaka’s Teaching in Chāndogya Upaniṣad 6, 8–16 214 17 The Dark and Deep Underworld in the Veda 223 1 Demons and Diseases 224 2 Sinners 227 3 Rivals and Enemies 228 4 Ignorant Persons 232 5 Ancestors and Diseased Relatives or Clients 233 6 Conclusions and General Observations 237 Part 2 Vices and Virtues 18 Sukṛtá and Sacrifice 245 19 Non-ritual kárman in the Veda 253 20 Vedic aghám: Evil or Sin, Distress or Death? 262 1 The Dictionaries 263 2 The Concept of Sin in Connection with aghám 264 3 The Ṛgveda Saṁhitā 265 4 The Atharvaveda Saṁhitā 268 4.1 Evil or Harm 268 4.2 Distress or Mourning 269 4.3 Lamenting the Departure of the Bride 271 viii contents 4.4 Compounds with aghá 274 4.5 Conclusion 275 5 Vedic aghám: Sin? 276 6 The Grave-Mound in the Śatapatha Brāhmaṇa 277 7 Post-Vedic agham 281 7.1 agham with the Verb bhoj (BhG 3, 13 and Manu 3, 118) 281 7.2 The Aghamarṣaṇa Ceremony 283 7.3 The Compounds anagha and niragha 284 8 Conclusion 284 21 The Vedic Concepts āgaś and énas 287 1 Introduction 287 2 ā́gas and énas in the Dictionaries 291 2.1 ā́gas 291 2.2 énas 292 3 Vedic ā́gas after the Ṛgveda Saṁhitā 293 3.1 ā́gas in the Śatapatha Brāhmaṇa 293 3.2 ā́gas in the Atharvaveda Saṁhitā 296 4 ā́gas in the Ṛgveda Saṁhitā 297 4.1 Self-Committed ā́gas 297 4.2 Missing Indications of Self-Committed ā́gas 300 4.3 Actions against ā́gas 301 5 Gonda’s Views on ā́gas and ánāgas in the Ṛgveda Saṁhitā 303 6 énas in the Ṛgveda Saṁhitā 306 6.1 The Verb kar Used with énas 306 6.2 Other Verbs Used with énas 311 7 énas in the Atharvaveda (Śaunaka) 318 7.1 The Verb kar Used with énas 318 7.2 Other Verbs Used with énas 320 7.3 The Result of énas (Sin) Caused by Not Giving a Cow to the Brahmins 325 8 enas in the Atharvaveda (Paippalāda) 327 8.1 The Verb kar Used with enas 327 8.2 Other Verbs Used with enas 329 9 énas in the Yajurveda Saṁhitās 331 9.1 The énas Which is devákṛtam 331 9.2 Committed énas 334 9.3 énas (Evil) Produced (kṛtám) by Oneself or by Others 336 10 énas in the Brāhmaṇas 337 11 Conclusion 341 contents ix 22 Sins and Vices: Their Enumerations and Specifications in the Veda 342 1 The Seven indriyāṇi in GB 1, 2, 2 342 2 The Six pāpmānas in JB 1, 98 and 2, 363 343 3 Six pāpmā́nas in AV 11, 8, 19 345 4 Fifteen doṣas in ĀpDhS 1, (8)23, 5 346 5 Two Types of Evils and Vices in MaiU 3, 5 346 6 The Six Vices in Post-Vedic Texts 348 7 Two Types of vyasanāni in Manu 7, 45ff. 349 8 The Four (or Five) Major Sins According to ChU 5, 10, 9 and Dharma Texts 350 9 Eight Types of Sinners in MS 4, 1, 9 and TB 3, 2, 8, 12 353 10 Major Sins 356 10.1 Killing or Murder 356 10.2 Stealing 360 10.3 Drinking Liquor 362 10.4 Illicit Sexual Intercourse 363 11 Conclusion 366 23 Vedic Terms Denoting Virtues and Merits 368 1 The Merit of sukṛtám 369 1.1 What Has to Be Done for Obtaining Merit (sukṛtám) and By Whom? 370 1.2 The Non-sacrificial sukṛtám 371 1.3 The Role of the Yajamāna as the sukṛ́t 375 1.4 The sukṛtam in Late Vedic texts 378 2 The Merit of púṇyam 379 2.1 puṇyam = sukṛtam and pāpam = duṣkṛtam 380 2.2 The loka Obtained by puṇyam 384 2.3 The Persons Who Are Called puṇya 388 2.4 What Is the puṇyam Done by the Meritorious? 390 3 What Are the Qualifications for Life after Death in Heaven? 392 3.1 Obtaining Heaven in the Ṛgveda Saṁhitā 393 3.2 Qualifications for Heaven in the Atharvaveda Saṁhitā 396 3.3 How Is Heaven to Be Obtained in Vedic Prose Texts? 396 4 Vedic, Late-Vedic, Post-Vedic and Non-Vedic Lists of Virtues or Rules of Life 399 5 Conclusions 401 x contents Appendix 1. The Verse vicakṣaṇād ṛtavo …(JB 1, 18; 1, 50; KauṣU 1, 2) 405 Appendix 2. Were There Any dyumnas at the Time? Cosmogony According to the Jaiminīya Brāhmaṇa 410 References 417 Index of Authors 437 Index of Textplaces 440 General Index 462 Foreword In one of his rare interviews, given to Mare, Weekly Magazine of the University of Leiden (7-11-2002), on the occasion of his Valedictory Lecture, Hendrik (Henk) Wilhelm Bodewitz defined his own professional career as moving to and fro between Utrecht and Leiden “with the flexibility of an Afghan.” This oneliner is worth quoting, since it illustrates two features that characterize Henk Bodewitz as I know him: his professorship in Leiden without renouncing his loyalty to Utrecht, and his humour.
Recommended publications
  • Cow Care in Hindu Animal Ethics Kenneth R

    Cow Care in Hindu Animal Ethics Kenneth R

    THE PALGRAVE MACMILLAN ANIMAL ETHICS SERIES Cow Care in Hindu Animal Ethics Kenneth R. Valpey The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford, UK Priscilla N. Cohn Pennsylvania State University Villanova, PA, USA Associate Editor Clair Linzey Oxford Centre for Animal Ethics Oxford, UK In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Tis series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifcally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.palgrave.com/gp/series/14421 Kenneth R. Valpey Cow Care in Hindu Animal Ethics Kenneth R. Valpey Oxford Centre for Hindu Studies Oxford, UK Te Palgrave Macmillan Animal Ethics Series ISBN 978-3-030-28407-7 ISBN 978-3-030-28408-4 (eBook) https://doi.org/10.1007/978-3-030-28408-4 © Te Editor(s) (if applicable) and Te Author(s) 2020. Tis book is an open access publication. Open Access Tis book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license and indicate if changes were made.
  • The Significance of Fire Offering in Hindu Society

    The Significance of Fire Offering in Hindu Society

    INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation.
  • Shiva's Waterfront Temples

    Shiva's Waterfront Temples

    Shiva’s Waterfront Temples: Reimagining the Sacred Architecture of India’s Deccan Region Subhashini Kaligotla Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2015 © 2015 Subhashini Kaligotla All rights reserved ABSTRACT Shiva’s Waterfront Temples: Reimagining the Sacred Architecture of India’s Deccan Region Subhashini Kaligotla This dissertation examines Deccan India’s earliest surviving stone constructions, which were founded during the 6th through the 8th centuries and are known for their unparalleled formal eclecticism. Whereas past scholarship explains their heterogeneous formal character as an organic outcome of the Deccan’s “borderland” location between north India and south India, my study challenges the very conceptualization of the Deccan temple within a binary taxonomy that recognizes only northern and southern temple types. Rejecting the passivity implied by the borderland metaphor, I emphasize the role of human agents—particularly architects and makers—in establishing a dialectic between the north Indian and the south Indian architectural systems in the Deccan’s built worlds and built spaces. Secondly, by adopting the Deccan temple cluster as an analytical category in its own right, the present work contributes to the still developing field of landscape studies of the premodern Deccan. I read traditional art-historical evidence—the built environment, sculpture, and stone and copperplate inscriptions—alongside discursive treatments of landscape cultures and phenomenological and experiential perspectives. As a result, I am able to present hitherto unexamined aspects of the cluster’s spatial arrangement: the interrelationships between structures and the ways those relationships influence ritual and processional movements, as well as the symbolic, locative, and organizing role played by water bodies.
  • Journal of Indian and Buddhist Studies, Vol. 49, No. 2

    Journal of Indian and Buddhist Studies, Vol. 49, No. 2

    ( 4) Journalof Indian and Buddhist Studies , Vol. 49, No. 2, March2001 King Prthu and His Genealogy Miwako KATO The story of king Prthu is often told to explain the origin of kingship . The following is the outline of the legend. Once there was a king named Vena, who was so impious that the sages slew him. Since he had no son, the sages churned the left hand of the wicked king . Then from the left hand came out a short and black barbarian Nisada. They then churned his right hand and great Prthu was born. Brahma consecrated him as the first king (adiraja), and in the midst of the ritual, two bards, Suta and Magadha were born to praise him. As a result of Vena's evil rule, people had been emaciated for want of food. In order to restore prosperity to them, taking up his bow and arrow, Prthu pursued the Earth who had assumed the form of a cow. Then the Earth begged for mercy and she entreated him to provide her with a calf so that she could give milk out of affection. After adopting Svayambhuva Manu as the calf, Prthu milked plants and vegetables from the Earth-cow on its own surface . Almost all of these elements occur in every version of the Prthu myth . Regarding his ancestor the texts differ from each other. That is, the texts of this story can be classified into three groups according to genealogical accounts of king Prthu. Some of the Puranns (P) such as the Harivamsa (H), Brahma-P.
  • Dhruva the Ancient Indian Pole Star: Fixity, Rotation and Movement

    Dhruva the Ancient Indian Pole Star: Fixity, Rotation and Movement

    Indian Journal of History of Science, 46.1 (2011) 23-39 DHRUVA THE ANCIENT INDIAN POLE STAR: FIXITY, ROTATION AND MOVEMENT R N IYENGAR* (Received 1 February 2010; revised 24 January 2011) Ancient historical layers of Hindu astronomy are explored in this paper with the help of the Purân.as and the Vedic texts. It is found that Dhruva as described in the Brahmân.d.a and the Vis.n.u purân.a was a star located at the tail of a celestial animal figure known as the Úiúumâra or the Dolphin. This constellation, which can be easily recognized as the modern Draco, is described vividly and accurately in the ancient texts. The body parts of the animal figure are made of fourteen stars, the last four of which including Dhruva on the tail are said to never set. The Taittirîya Âran.yaka text of the Kr.s.n.a-yajurveda school which is more ancient than the above Purân.as describes this constellation by the same name and lists fourteen stars the last among them being named Abhaya, equated with Dhruva, at the tail end of the figure. The accented Vedic text Ekâgni-kân.d.a of the same school recommends observation of Dhruva the fixed Pole Star during marriages. The above Vedic texts are more ancient than the Gr.hya-sûtra literature which was the basis for indologists to deny the existence of a fixed North Star during the Vedic period. However the various Purân.ic and Vedic textual evidence studied here for the first time, leads to the conclusion that in India for the Yajurvedic people Thuban (α-Draconis) was Dhruva the Pole Star c 2800 BC.
  • Balabodha Sangraham

    Balabodha Sangraham

    बालबोध सङ्ग्रहः - १ BALABODHA SANGRAHA - 1 A Non-detailed Text book for Vedic Students Compiled with blessings and under instructions and guidance of Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Jayendra Saraswathi Sri Sankaracharya Swamiji 69th Peethadhipathi and Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Sankara Vijayendra Saraswathi Sri Sankaracharya Swamiji 70th Peethadhipathi of Moolamnaya Sri Kanchi Kamakoti Peetham Offered with devotion and humility by Sri Atma Bodha Tirtha Swamiji (Sri Kumbakonam Swamiji) Disciple of Pujyasri Kuvalayananda Tirtha Swamiji (Sri Tambudu Swamiji) Translation from Tamil by P.R.Kannan, Navi Mumbai Page 1 of 86 Sri Kanchi Kamakoti Peetham ॥ श्रीमहागणपतये नमः ॥ ॥ श्री गु셁भ्यो नमः ॥ INTRODUCTION जगत्कामकलाकारं नािभस्थानं भुवः परम् । पदपस्य कामाक्षयाः महापीठमुपास्महे ॥ सदाििवसमारमभां िंकराचाययमध्यमाम् । ऄस्मदाचाययपययनतां वनदे गु셁परमपराम् ॥ We worship the Mahapitha of Devi Kamakshi‟s lotus feet, the originator of „Kamakala‟ in the world, the supreme navel-spot of the earth. We worship the Guru tradition, starting from Sadasiva, having Sankaracharya in the middle and coming down upto our present Acharya. This book is being published for use of students who join Veda Pathasala for the first year of Vedic studies and specially for those students who are between 7 and 12 years of age. This book is similar to the Non-detailed text books taught in school curriculum. We wish that Veda teachers should teach this book to their Veda students on Anadhyayana days (days on which Vedic teaching is prohibited) or according to their convenience and motivate the students.
  • Agnihotra:- a Vedic Touch to Modern Agriculture Y

    Agnihotra:- a Vedic Touch to Modern Agriculture Y

    Vol.1 Issue-8, APRIL 2021 (e-ISSN: 2582-8223) Agnihotra:- A Vedic Touch to Modern Agriculture Y. B. Vala1* Department of Agronomy, C. P. College of Agriculture, Sardarkrushinagar Dantiwada Agricultural University, Sardarkrushinagar, Gujarat ARTICLE ID: 001 Abstract The intensive chemical agriculture that has been followed after successful green revolution in our country is causing heavy pollution of our soil, food, drinking water and air. The harmful chemicals are ingested into the body when we eat food grown under these conditions. The answer to our problems lies in Agnihotra Organic Farming. Agni means „fire‟ Hotra means „healing‟. It‟s written in the Vedas that “HEAL THE ATMOSPHERE AND IT WILL HEAL YOU”. The most significant aspect of Agnihotra is that it combines the energies of five elements sun, space, air, water and earth to produce subtle changes in the living organisms and helps to restore the bio-rhythm. Agnihotra is the basic HOMA for all HOMA fire practices given in the ancient Vedic sciences of bioenergy, psychotherapy, medicine, agriculture, biogenetics, climate engineering and interplanetary communication. Agnihotra can be referred as a non-convectional approach as it reduces microbial count and toxic gases in air and improve atmospheric quality. It increases plant growth, yield and quality parameter. Application of Agnihotra ash and biosol improve soil quality by increasing beneficial soil microorganism. It lowers the incidence of pest and diseases as well as heals the atmosphere by preventing it from minimizing the use of chemical fertilizer which are toxic for human, plant and livestock health. Agnihotra ash also work to purify water and make it suitable for agricultural use.
  • FLARR Pages #34: Elements of Hindu Myth in Goethe's "Der Gott Und Die Bajadere"

    FLARR Pages #34: Elements of Hindu Myth in Goethe's "Der Gott Und Die Bajadere"

    University of Minnesota Morris Digital Well University of Minnesota Morris Digital Well FLARR Pages Journals Fall 2003 FLARR Pages #34: Elements of Hindu Myth in Goethe's "Der Gott und die Bajadere" Edith Borchardt University of Minnesota - Morris Follow this and additional works at: https://digitalcommons.morris.umn.edu/flarr Part of the German Literature Commons Recommended Citation Borchardt, Edith, "FLARR Pages #34: Elements of Hindu Myth in Goethe's "Der Gott und die Bajadere"" (2003). FLARR Pages. 12. https://digitalcommons.morris.umn.edu/flarr/12 This Article is brought to you for free and open access by the Journals at University of Minnesota Morris Digital Well. It has been accepted for inclusion in FLARR Pages by an authorized administrator of University of Minnesota Morris Digital Well. For more information, please contact [email protected]. File Under: -Poetry -Translation FLARR PAGES #34 -Goethe The Journal of the Foreign Language Association -Der Gott und of the Red River. Die B~jadere Elements of Hindu Myth in Goethe's of the god as an animation of the idol: ''The ''Der Gott und die Bajadere", Edith rite consists of welcoming the god as a Borchardt, UMM distinguished guest. Bathing the god, dressing him, adorning him wid applying Central to Goethe's ballad, "Der Gott und scent, feeding him, putting flowers round die Bajadere" ["The God and the him and worshipping him with moving Bailadeira"] are two Indian customs: l) the flames accompanied by music wid song: tradition of the "Devadasi" in local Hindu such are some of the essential features of the temples and 2) the tradition of "Sati" (= rite" (30).
  • Proposal to Encode Symbols of Jainism in Unicode

    Proposal to Encode Symbols of Jainism in Unicode

    L2/15-097 2015-03-19 Proposal to Encode Symbols of Jainism in Unicode Anshuman Pandey Department of Linguistics University of Californa, Berkeley Berkeley, California, U.S.A. [email protected] March 19, 2015 1 Introduction This is a proposal to encode four symbols in Unicode that are associated with Jainism. The characters are proposed for inclusion in the block ‘Miscellaneous Symbols and Pictographs’ (U+1F300). Basic details of the characters are as follows (the actual code points will be assigned if the proposal is approved): glyph code point character name U+1F9xx JAIN SVASTIKA U+1F9xx JAIN HAND U+1F9xx JAIN EMBLEM U+1F9xx JAIN EMBLEM WITH OM 1 Proposal to Encode Symbols of Jainism in Unicode Anshuman Pandey The symbol that appears in the is the Jain depiction of the Hindu symbol ॐ ‘om’ and is an important symbol in the iconography of Jainism. The symbol was proposed for encoding in the ‘Devanagari Extended’ block in 2013 as the character +A8FD (see Pandey 2013). It was accepted for inclusion in the standard and will be published in Unicode 8.0. 2 Background In the proposal “Emoji Additions” (L2/14-174), authored by Mark Davis and Peter Edberg, five ‘religious symbols and structures’ among symbols of other categories were proposed for inclusion as part of the Emoji collection in Unicode. Shervin Afshar and Roozbeh Pournader proposed related symbols in “Emoji and Symbol Additions – Religious Symbols and Structures” (L2/14-235). These characters were approved for inclusion in the standard by the UTC in January 2015. Davis and Edberg made a brief reference to Jain symbols, but did not identify any as candidates for encoding.
  • Daan and Other Giving Traditions in India-Final.Qxd

    Daan and Other Giving Traditions in India-Final.Qxd

    Daan and Other Giving Traditions in India THE FORGOTTEN POT OF GOLD SANJAY AGARWAL Daan and Other Giving Traditions in India THE FORGOTTEN POT OF GOLD SANJAY AGARWAL Dedicated to Sh. Shekhar Agarwal, my brother, Guru, guardian, and friend, who first showed me the path of daan Published by AccountAidTM India 55-B, Pocket C, Siddharth Extension, New Delhi - 110014, India Phone No.: +91-11-2634 3852, +91-11-2634 3128 [email protected] www.accountaid.net First Edition: Delhi, 2010 Copyright © Sanjay Agarwal Price: `500 All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise), without the prior written permission of the copyright owner of this book. While the greatest care has been taken in writing this book, no responsibility can be accepted by the publisher for the accuracy of the information presented. Daan and Other Giving Traditions in India ISBN 978-81-910854-0-2 Design and Layout: Moushumi De Illustrations: Mridula Sharma Printed at: PRINTWORKS, F-25, Okhla Industrial Area, Phase 1, New Delhi Contents at a Glance Foreword 09 Preface 14 I. Introduction 18 II. Daan and Utsarg (Hindu) 21 III. Sadaqa and Zakaat (Islam) 63 IV. Charity and Tithe (Christian) 71 V. Sewa and Daswandh (Sikh) 78 VI. Daan (Bauddh) 80 VII. Daan (Jain) 97 VIII. Other Traditions 102 IX. Leveraging Traditional Giving 106 Appendices 111 Works Cited 168 Notes 177 Index 229 Detailed Contents Foreword by Priya Viswanath 09 Foreword by Mark Sidel 12 Preface 14 Acknowledgements 16 I.
  • Fl Lit 1 6L Il TABLE of CONTENTS

    Fl Lit 1 6L Il TABLE of CONTENTS

    A SURVEY OF SIGNIFICANT AND RADICAL CHANGE IN THE FAMILY A THESIS SUBMITTED TO THE FACULTY OF ATLANTA UNIVERSITY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS BY IVAN PHILIP HAKEEM DEPARTMENT OF SOCIOLOGY ATLANTA, GEORGIA AUGUST 196^ fl lit 1 6l Il TABLE OF CONTENTS Page ACKNOWLEDGMENTS il Chapter I. INTRODUCTION AND THEORETICAL FRAMEWORK 1 II. THE TRADITIONAL JOINT FAMILY IN INDIA 9 III. THE FAMILY IN TRANSITION 22 IV. THE CHANGING STATUS OF WOMEN 30 V. NEW GOALS Ul VI. CONCLUSION 55 BIBLIOGRAPHY 59 iii CHAPTER I INTRODUCTION AND THEORETICAL FRAMEWORK During the last hundred and fifty years, the traditional joint family and the familistic rural framework have been undergoing a qualitative transformation. The basis of the rural family relation¬ ships is shifting from that of status to that of contract. The rule of custom is being replaced by the rule of law. The family is being transformed from a unit of production to a unit of consumption. The cementing bond of the family is being changed from consanguinity to conjugality. From a massive joint family, composed of members be- longinging to a number of generations, the family is increasingly shaping as tiny unit, composed of husband, wife and unmarried children.^- The object of this thesis is to show that the joint family system in India has been constantly in transition from its traditional form in which the behavior patterns were rigidly controlled by unwritten rules and public opinion, to the nuclear form where mutual affection among its members predominated. The family in its traditional form and the family in its nuclear form present two polar types.
  • Uttarakandam

    Uttarakandam

    THE RAMAYANA. Translated into English Prose from the original Sanskrit of Valmiki. UTTARAKANDAM. M ra Oer ii > m EDITED AND PUBLISHED Vt MANMATHA NATH DUTT, MA. CALCUTTA. 1894. Digitized by VjOOQIC Sri Patmanabha Dasa Vynchi Bala Sir Rama Varma kulasekhara klritapatl manney sultan maha- RAJA Raja Ramraja Bahabur Shamshir Jung Knight Grand Commander of most Emi- nent order of the Star of India. 7gK afjaraja of ^xavancoxe. THIS WORK IS RESPECTFULLY INSCRIBED BY MANMATHA NATH DUTT. In testimony of his veneration for His Highness and in grateful acknowledgement of the distinction conferred upon him while in His Highness* capital, and the great pecuniary help rendered by his Highness in publishing this work. Digitized by VjOOQ IC T — ^ 3oVkAotC UTTARA KlAlND^M, SECTION I. \Jn the Rakshasas having been slain, all the ascetics, for the purpose of congratulating Raghava, came to Rama as he gained (back) his kingdom. Kau^ika, and Yavakrita, and Gargya, and Galava, and Kanva—son unto Madhatithi, . who dwelt in the east, (came thither) ; aikl the reverend Swastyastreya, and Namuchi,and Pramuchi, and Agastya, and the worshipful Atri, aud Sumukha, and Vimukha,—who dwelt in the south,—came in company with Agastya.* And Nrishadgu, and Kahashi, and Dhaumya, and that mighty sage —Kau^eya—who abode in the western "quarter, came there accompanied by their disciples. And Vasishtha and Ka^yapa and Atri and Vicwamitra with Gautama and Jamadagni and Bharadwaja and also the seven sages,t who . (or aye resided in the northern quarter, (came there). And on arriving at the residence of Raghava, those high-souled ones, resembling the fire in radiance, stopped at the gate, with the intention of communicating their arrival (to Rama) through the warder.