DOCSLIB.ORG

UNIVERSITY of CALGARY Mother of Power, Mother of Kings: Reading

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
UNIVERSITY of CALGARY Mother of Power, Mother of Kings: Reading UNIVERSITY OF CALGARY Mother of Power, Mother of Kings: Reading Royal Ideology in the Devī Māhātmya by Raj Balkaran A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN RELIGIOUS STUDIES CALGARY, ALBERTA SEPTEMBER, 2015 © Raj Balkaran 2015 Abstract The Sanskrit narrative text Devī Māhātmya, “The Greatness of The Goddess” (henceforth DM), extols the triumphs of an all-powerful Goddess, Durgā, over universe-imperiling demons. These exploits are embedded in an intriguing frame narrative: a deposed king solicits the counsel of a forest-dwelling ascetic, who narrates the tripartite acts of Durgā which comprise the main body of the text. Why is this? This study argues that the DM’s frame narrative cleverly engages a dichotomy at the heart of Hinduism: the opposing ideals of asceticism and kingship. These ideals comprise two strands of what is referred to herein as the brāhmaṇic double helix. This work decodes the symbolism of encounters between forest hermits and exiled kings through the lens of the dharmic double helix, demonstrating the extent to which this common narrative trope masterfully encodes the ambivalence of brāhmaṇic ideology. Engaging the tension between the moral necessity for nonviolence and the sociopolitical necessity for violence, this project deconstructs the ideological ambivalence throughout the DM to demonstrate that its frame narrative invariably sheds light on its core content. Its very structure serves to emphasize a theme that prevails throughout the text, one inalienable to the rubric of the episodes themselves: sovereignty on both cosmic and mundane scales. Acknowledging narrative’s paramount function of encoding ideology, this project locates the DM ideologically more so than historically. To draw from Umberto Eco’s narrative theory, this study argues that the DM’s model reader is not only expected to be equipped with the ideological savvy outlined above, but also with a certain structural savvy. The former of these interpretational tools pertains to content, while the latter pertains to form. Regarding the latter, this research demonstrates that the DM’s narrative enframement is an indispensable component ii of a complex, consciously orchestrated, meaningful narrative structure, one purposefully geared towards encoding ideology and eliciting interpretation through structural cues. It constitutes a synchronic study of the glories of the Goddess, one that necessarily makes sense of the text as a whole, frame and all. As emphasized by its subtitle, this thesis is not merely about royal ideology in the DM, it is equally about how to read that ideology. ! ! ! ! ! ! ! ! ! ! ! ! iii Acknowledgements The list of conversation partners (friends, strangers, colleagues, students, mentors – and everything in between) who have enriched my life and work is too great to reproduce here. I hope that I’ve been successful in conveying my gratitude to each of them directly. Nevertheless, I wish to acknowledge those who have most crucially contributed to this undertaking. My work has benefitted tremendously from the expertise and influence of my academic supervisor, Dr. Elizabeth Rohlman. Her contribution far exceeds the boundaries of these pages. Among the many things I admire about her are her love of knowledge, commitment to education, and appreciation of narrative. I am very grateful for her continued mentorship and presence in my life. I wish to thank the faculty at the Department of Classics and Religion at the University of Calgary, most notably Drs. Reyes Bertolin, Craig Ginn, Irving Hexham, Morny Joy, Anne Moore, Tinu Ruparell, Eliezer Segal, and Virginia Tumasz. A special note of gratitude goes to Dr. Christopher Framarin, who served on my supervisory committee. Also, it was an honour and a pleasure to have had Dr. Greg Bailey (La Trobe University) aboard as my external examiner. I am indebted to him for his support, and his many fine insights on how to further develop this work. I wish to offer a special thank you to Dr. Hillary Rodrigues (University of Lethbridge). He was not only a member of my doctoral committee, he has been an important influence for me: it was in fact he who pointed me in the direction of the University of Calgary for doctoral studies. I am also grateful to my mentors at the University of Toronto. The influence of Dr. Ajay Rao proved indispensable to my decision to do graduate work under his supervision. I am also indebted to Dr. Arti Dhand for her ongoing inspiration and support. Dr. Walter Dorn (Royal Military College of Canada), too, has played an important role in my path. He was especially instrumental in inaugurating my publishing career. iv I thank my family for their ongoing support of my life’s work, however unexpected its twists and turns. I would like to especially thank my parents for granting me the freedom to make my own choices from a very young age, and my sister, Amanda, for her unrelenting encouragement. Speaking of family, I owe a heartfelt debt of gratitude to Murray and Ruth Roth, who took me in when I came to Calgary, and provided me with a loving home. I learned a great many things from their way of being, least of which was the importance of community. This work would not have been completed without the immense support and guidance of Dr. Babu G. Rao, one of the finest healers and teachers on the planet. He has occasioned deep insight and transformation within me, and I cannot thank him enough for guarding my wellbeing so that I could complete this work. I am forever grateful. Dedication v This work is dedicated to my godfather, K.L. Mantri, in gratitude for his love and patience, and for setting me upon this path of knowledge. vi Table of Contents Abstract .............................................................................................................................. ii Acknowledgements ............................................................................................................ iv Dedication .......................................................................................................................... vi Table of Contents ............................................................................................................... vii List of Tables....................................................................................................................... ix Epigraph.............................................................................................................................. x Introduction: Framing Ascetics Framing Kings................................................................... 1 Chapter Outline........................................................................................................ 5 A Note on Nomenclature......................................................................................... 7 Chapter 1: Framing the Framing......................................................................................... 9 Frame I: Colonial Encounters with Purāṇic Narratives............................................ 10 Frame II: Scholarly Encounters with the Devī Māhātmya....................................... 23 Frame III: A Matching Methodology for Thinking in Circles................................. 37 1. Hermeneutic Tool I: Reading a Ring............................................................. 40 2. Hermeneutic Tool II: Ideological Import....................................................... 46 Chapter 2: Finding the Forest Hermit.................................................................................. 54 I. Brāhmaṇism’s Dharmic Double Helix................................................................. 55 II. Encoding the Double Helix................................................................................. 65 1. Village and Wilderness in the Religious Imagination................................... 66 2. Forest-Hermits in the Mahābhārata............................................................. 73 3. Finding the Forest Hermit: Tracing the Fate of the Exiled King................... 79 III. Ascetic Ideology in the Devī Māhātmya........................................................... 84 Chapter 3: Mother of Kings................................................................................................. 91 I. The Womb of Royal Power.................................................................................. 92 II. The Indian King: Divine Protector..................................................................... 107 vii III. Royal Ideology in the Devī Māhātmya.............................................................. 114 1. The Virtue of Violence.................................................................................. 114 2. Pravṛtti Pursuits in the Devī Māhātmya.......................................................... 119 3. The Protection of Dharma, the Dharma of Protection.................................... 124 Chapter 4: Reading the Ring................................................................................................ 131 I. Focusing the Frame of the Devī Māhātmya.......................................................... 133 II. Reading the Ring of Power.................................................................................. 152 1. The Centrality of Sovereignty........................................................................ 152 2. The Ambivalence of Episode III...................................................................
Load more

Recommended publications
  • Wilson Brought out a New Edition of Mill's History of British India, in Which He Footnoted What He Thought to Be Mill's Errors
    HORACE HAYMAN WILSON AND GAMESMANSHIP IN INDOLOGY NATALIE P. R. SIRKIN SHORTLY AFTER THE DEATH OF JAMES MILL) HORACE HAYMAN Wilson brought out a new edition of Mill's History of British India, In which he footnoted what he thought to be Mill's errors. Review­ ing these events in a recent survey of nineteenth-century Indian historians, Professor C. H. Philips comments: It is incredible that he should not have chosen to write a new history altogether, but possibly his training as a Sanskritist, which had accustomed him to the method of interpreting a text in this way, had something to do with his choice.' But why? Professor Philips might as well have asked why he did not write his own books on Hindoo law and on Muslim law instead of bringing out a new edition of Macnaghten; or why he did not collect his own proverbs, instead of editing the Hindoostanee and Persian proverbs of Captain Roebuck and Dr. Hunter; or why he did not write his own book on travels in the Himalayas, instead of editing Moorcroft's; or why he did not write his own book on Sankhya philosophy, instead of editing H. T. Colebrooke's : or why he hid not write his own book 011 archaeology in Afghanistan, instead of using Masson's materials.. To suggest Mr. Wilson might have written his OWll History of British India is to suggest that' he was a scholar and that he was interested in the subject. As to the latter, he never wrote again on the subject. As to the former, his education had not prepared him for it, Educated (as the Dictionary of National Biography reports) "in Soho Square," he then .apprenticed himself in a London .hos­ pital and proceeded to Calcutta as a surgeon for the East India Company.
    [Show full text]
  • John Benjamins Publishing Company Historiographia Linguistica 41:2/3 (2014), 375–379
    Founders of Western Indology: August Wilhelm von Schlegel and Henry Thomas Colebrooke in correspondence 1820–1837. By Rosane Rocher & Ludo Rocher. (= Abhandlungen für die Kunde des Morgenlandes, 84.) Wiesbaden: Harrassowitz, 2013, xv + 205 pp. ISBN 978-3-447-06878-9. €48 (PB). Reviewed by Leonid Kulikov (Universiteit Gent) The present volume contains more than fifty letters written by two great scholars active in the first decades of western Indology, the German philologist and linguist August Wilhelm von Schlegel (1767–1789) and the British Indologist Henry Thomas Colebrooke (1765–1837). It can be considered, in a sense, as a sequel (or, rather, as an epistolary appendix) to the monograph dedicated to H. T. Colebrooke that was published by the editors one year before (Rocher & Rocher 2012). The value of this epistolary heritage left by the two great scholars for the his- tory of humanities is made clear by the editors, who explain in their Introduction (p. 1): The ways in which these two men, dissimilar in personal circumstances and pro- fessions, temperament and education, as well as in focus and goals, consulted with one another illuminate the conditions and challenges that presided over the founding of western Indology as a scholarly discipline and as a part of a program of education. The book opens with a short Preface that delineates the aim of this publica- tion and provides necessary information about the archival sources. An extensive Introduction (1–21) offers short biographies of the two scholars, focusing, in particular, on the rise of their interest in classical Indian studies. The authors show that, quite amazingly, in spite of their very different biographical and educational backgrounds (Colebrooke never attended school and universi- ty in Europe, learning Sanskrit from traditional Indian scholars, while Schlegel obtained classical university education), both of them shared an inexhaustible interest in classical India, which arose, for both of them, due to quite fortuitous circumstances.
    [Show full text]
  • Bovine Benefactories: an Examination of the Role of Religion in Cow Sanctuaries Across the United States
    BOVINE BENEFACTORIES: AN EXAMINATION OF THE ROLE OF RELIGION IN COW SANCTUARIES ACROSS THE UNITED STATES _______________________________________________________________ A Dissertation Submitted to the Temple University Graduate Board _______________________________________________________________ In Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY ________________________________________________________________ by Thomas Hellmuth Berendt August, 2018 Examing Committee Members: Sydney White, Advisory Chair, TU Department of Religion Terry Rey, TU Department of Religion Laura Levitt, TU Department of Religion Tom Waidzunas, External Member, TU Deparment of Sociology ABSTRACT This study examines the growing phenomenon to protect the bovine in the United States and will question to what extent religion plays a role in the formation of bovine sanctuaries. My research has unearthed that there are approximately 454 animal sanctuaries in the United States, of which 146 are dedicated to farm animals. However, of this 166 only 4 are dedicated to pigs, while 17 are specifically dedicated to the bovine. Furthermore, another 50, though not specifically dedicated to cows, do use the cow as the main symbol for their logo. Therefore the bovine is seemingly more represented and protected than any other farm animal in sanctuaries across the United States. The question is why the bovine, and how much has religion played a role in elevating this particular animal above all others. Furthermore, what constitutes a sanctuary? Does
    [Show full text]
  • Professor Horace Hayman Wilson, Ma, Frs
    PEOPLE OF A WEEK AND WALDEN: PROFESSOR HORACE HAYMAN WILSON, MA, FRS “NARRATIVE HISTORY” AMOUNTS TO FABULATION, THE REAL STUFF BEING MERE CHRONOLOGY “Stack of the Artist of Kouroo” Project People of A Week and Walden HDT WHAT? INDEX PEOPLE OF A WEEK AND WALDEN: HORACE HAYMAN WILSON A WEEK: A Hindoo sage said, “As a dancer, having exhibited herself PEOPLE OF to the spectator, desists from the dance, so does Nature desist, A WEEK having manifested herself to soul —. Nothing, in my opinion, is more gentle than Nature; once aware of having been seen, she does not again expose herself to the gaze of soul.” HORACE HAYMAN WILSON HENRY THOMAS COLEBROOK WALDEN: Children, who play life, discern its true law and PEOPLE OF relations more clearly than men, who fail to live it worthily, WALDEN but who think that they are wiser by experience, that is, by failure. I have read in a Hindoo book, that “there was a king’s son, who, being expelled in infancy from his native city, was brought up by a forester, and, growing up to maturity in that state imagined himself to belong to the barbarous race with which he lived. One of his father’s ministers having discovered him, revealed to him what he was, and the misconception of his character was removed, and he knew himself to be a prince. So soul,” continues the Hindoo philosopher, “from the circumstances in which it is placed, mistakes its own character, until the truth is revealed to it by some holy teacher, and then it knows itself to be Brahme.” I perceive that we inhabitants of New England live this mean life that we do because our vision does not penetrate the surface of things.
    [Show full text]
  • Interpreting an Architectural Past Ram Raz and the Treatise in South Asia Author(S): Madhuri Desai Source: Journal of the Society of Architectural Historians, Vol
    Interpreting an Architectural Past Ram Raz and the Treatise in South Asia Author(s): Madhuri Desai Source: Journal of the Society of Architectural Historians, Vol. 71, No. 4, Special Issue on Architectural Representations 2 (December 2012), pp. 462-487 Published by: University of California Press on behalf of the Society of Architectural Historians Stable URL: http://www.jstor.org/stable/10.1525/jsah.2012.71.4.462 Accessed: 02-07-2016 12:13 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Society of Architectural Historians, University of California Press are collaborating with JSTOR to digitize, preserve and extend access to Journal of the Society of Architectural Historians This content downloaded from 160.39.4.185 on Sat, 02 Jul 2016 12:13:51 UTC All use subject to http://about.jstor.org/terms Figure 1 The relative proportions of parts of columns (from Ram Raz, Essay on the Architecture of the Hindus [London: Royal Asiatic Society of Great Britain and Ireland, 1834], plate IV) This content downloaded from 160.39.4.185 on Sat, 02 Jul 2016 12:13:51 UTC All use subject to http://about.jstor.org/terms Interpreting an Architectural Past Ram Raz and the Treatise in South Asia madhuri desai The Pennsylvania State University he process of modern knowledge-making in late the design and ornamentation of buildings (particularly eighteenth- and early nineteenth-century South Hindu temples), was an intellectual exercise rooted in the Asia was closely connected to the experience of subcontinent’s unadulterated “classical,” and more signifi- T 1 British colonialism.
    [Show full text]
  • Sathya Sai Vahini
    Sathya Sai Vahini Stream of Divine Grace Sathya Sai Baba Contents Sathya Sai Vahini 5 Preface 6 Dear Seeker! 7 Chapter I. The Supreme Reality 10 Chapter II. From Truth to Truth 13 Chapter III. The One Alone 17 Chapter IV. The Miracle of Miracles 21 Chapter V. Basic Belief 24 Chapter VI. Religion is Experience 27 Chapter VII. Be Yourself 30 Chapter VIII. Bondage 33 Chapter IX. One with the One 36 Chapter X. The Yogis 38 Chapter XI. Values in Vedas 45 Chapter XII. Values in Later Texts 48 Chapter XIII. The Avatar as Guru 53 Chapter XIV. This and That 60 Chapter XV. Levels and Stages 63 Chapter XVI. Mankind and God 66 Chapter XVII. Fourfold Social Division 69 Chapter XVIII. Activity and Action 73 Chapter XIX. Prayer 77 Chapter XX. The Primal Purpose 81 Chapter XXI. The Inner Inquiry 88 Chapter XXII. The Eternal Truths 95 Chapter XXIII. Modes of Worship 106 Chapter XXIV. The Divine Body 114 Glossary 119 Sathya Sai Vahini SRI SATHYA SAI SADHANA TRUST Publications Division Prasanthi Nilayam - 515134 Anantapur District, Andhra Pradesh, India STD: 08555 : ISD : 91-8555 Phone: 287375, Fax: 287236 Email: [email protected] URL www.sssbpt.org © Sri Sathya Sai Sadhana Trust, Publications Division, Prasanthi Nilayam P.O. 515 134, Anantapur District, A.P. (India.) All Rights Reserved. The copyright and the rights of translation in any language are reserved by the Publishers. No part, passage, text or photograph or Artwork of this book should be reproduced, transmitted or utilised, in original language or by translation, in any form or by any means, electronic, mechanical, photo copying, recording or by any information, storage and retrieval system except with the express and prior permission, in writing from the Convener, Sri Sathya Sai Sadhana Trust, Publications Division, Prasanthi Nilayam (Andhra Pradesh) India - Pin Code 515 134, except for brief passages quoted in book review.
    [Show full text]
  • Bringing the Divine Down Into Man: the Building
    Bringing the Divine down into Man: the building-up of the yoga path Trazendo o Divino para Dentro do Homem: a Construção do Sistema do Yoga Das Göttliche in den Menschen bringen: Die Konstruktion des Yoga Edrisi Fernandes 1 Resumo: O autor analisa a evolução do Yoga como uma disciplina ascética, desde o tempo da absorção dos habitantes originais da ?ndia pelas tribos arianas, que ali chegaram numa época proto-histórica. Ritos austeros, práticas mágicas, exercícios de controle respiratório e atitudes ascéticas dos habitantes locais foram incorporados na metafísica e na religião Védicas, e também no Yoga pré-clássico. A descoberta do poder das práticas ascéticas e meditacionais permitiu um distanciamento progressivo dos yogis em relação a práticas religiosas externas, tais como sacrifícios realizados com a intenção de favorecer os deuses, e a um avanço paralelo da visão do Yoga como um tipo de sacrifício em si mesmo, fundamentado na associação – entendida como uma ligação ou [re]união – entre o “Self”/a Alma vivente (âtman; jivâtman) do homem e a norma eterna (sanatana dharma), o “Senhor das Criaturas” (Prajâpati), o Ser Supremo (Parameshtin; Brahman; Shiva do Shaivismo; Vishnu do Vaishnavismo), ou a força ou poder (Shakti do Shaktismo [Tantrismo]) que torna a vida possível e que mantém o cosmos. Através de uma revisão do tema do Purusha (sânscrito para “pessoa; homem”, mas também para “Homem Universal; homem-deus”) em algumas referências clássicas da literatura indiana – incluindo o Rigveda, o Atharvaveda, muitos Upanishads, porções relevantes
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa
    The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose from the Original Sanskrit Text. By Kisari Mohan Ganguli [1883-1896] TRANSLATOR'S PREFACE The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced.
    [Show full text]
  • Dr. Babasaheb Ambedkar Writings & Speeches Vol. 4
    Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) BLANK DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 4 Compiled by VASANT MOON Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 4 First Edition by Education Department, Govt. of Maharashtra : October 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. In pursuance of the recommendations of the Centenary Celebrations Committee of Dr.
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4
    The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 Books 13, 14, 15, 16, 17 and 18 Translator: Kisari Mohan Ganguli Release Date: March 26, 2005 [EBook #15477] Language: English *** START OF THIS PROJECT GUTENBERG EBOOK THE MAHABHARATA VOL 4 *** Produced by John B. Hare. Please notify any corrections to John B. Hare at www.sacred-texts.com The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 13 ANUSASANA PARVA Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896] Scanned at sacred-texts.com, 2005. Proofed by John Bruno Hare, January 2005. THE MAHABHARATA ANUSASANA PARVA PART I SECTION I (Anusasanika Parva) OM! HAVING BOWED down unto Narayana, and Nara the foremost of male beings, and unto the goddess Saraswati, must the word Jaya be uttered. "'Yudhishthira said, "O grandsire, tranquillity of mind has been said to be subtile and of diverse forms. I have heard all thy discourses, but still tranquillity of mind has not been mine. In this matter, various means of quieting the mind have been related (by thee), O sire, but how can peace of mind be secured from only a knowledge of the different kinds of tranquillity, when I myself have been the instrument of bringing about all this? Beholding thy body covered with arrows and festering with bad sores, I fail to find, O hero, any peace of mind, at the thought of the evils I have wrought.
    [Show full text]
  • The Politics of British Orienta Evangelism and the Aryan
    3/20/2018 The Politics of British Orientalism: Evangelism and the Aryan-Dravidian Dichotomy | IndiaFactsIndiaFacts () (http://indiafacts.org/) The Politics of British Orienta SHARES(#) http://indiafacts.org/politics-british-orientalism-evangelism-aryan-dravidian-dichotomy/Evangelism and the Aryan Dr1/13a 3/20/2018 The Politics of British Orientalism: Evangelism and the Aryan-Dravidian Dichotomy | IndiaFactsIndiaFacts Evangelism and the Aryan-Dra Dichotomy That we Indians still hold on to idea of there have been an ‘Aryan invasion’ of our country is an indicat are minds are colonized. Removing this theory (garbed as fact) from our school textbooks can be a purp them. 277 Saumya Dey(http://indiafacts.org/author/saumya-dey/) Identity (Distortion & Appropriation)(http://indiafacts.org/category/all/identity-distortion Knowledge is Political ny knowledge that does not strictly fall within the boundaries of the physical sciences can be, an this I chiey mean two things. Firstly, its character is determined by the ideological biases, inter produce it. And secondly, that it might be consciously deployed to induce people to think in certa A agendas. Take, for instance, the discipline of economics. Its major strains – Marxist and liberal – the ideological biases of groups of economists and are used to promote the socialist or the free-market age discipline is history. Barring political-science itself, it is perhaps the most political of all the social science political bias of the history departments of our major universities (Jawaharlal Nehru University, University destruction in medieval India are either glossed over or barely mentioned by our professional historians. T pre-colonial Muslim dynasties from all infamy and promote the empirically untenable narrative of a gener Indian Islam.
    [Show full text]
  • Hindu Literature;
    This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com ANDOVEK -HAKV S«J i 4/ k Bv Elizabeth A. Reed HARVARD DEPOSITORY BRITTLE BOOK itfararg of tfje ©tbtnttg Srfjool. Bought with money GIVEN BY THE SOCIETY FOB PBOMOTING THEOLOGICAL EDUCATION. Received ~J Ai^Cf . f 1893, HINDU LITERATURE; OR THE ANCIENT BOOKS OF INDIA. BY , HlA4 ELIZABETH A.JHSED, Membek op the Philosophical Society of Great Britain. "CHICAGO: 8. C. GRIGGS AND COMPANY. 1891. Copyright, 1890, By S. C. GRIGGS AND COMPANY. PRESS OF KNIGHT & LEONARD CO., CHICAGO. TABLE OF CONTENTS. HINDU LITERATUKE; OR, THE ANCIENT BOOKS OF INDIA. CHAPTER I. HINDU LITERATURE. PAGES. WHAT WHEN IS THE WRITTEN VEDA —? — THE THE RIG-VEDA,AGE OF THE VEDAS . — . 1-27 MYTHOLOGY CHAPTER OF THE II. VEDAS. RESEMBLANCE BETWEEN THE MYTHOLOGIES OF INDIA AND GREECE- — AGNI — SURYA — — VARUNA — YAMA — USHAS — MARUTS — HYMNS OF EXECRATION — INCONSISTENT THE ORIES — INDRA — SIMILARITY OF NORTHERN MYTHS, 28-49 CHAPTER III. MYTHOLOGY OP LATER HINDU WORKS. MULTIPLICATION OF DEITIES — ANALOGY BE TWEEN INDIAN AND GREEK GODS — MODERN INCARNATIONSDEITIES — BRAHMA, OF VISHNU, VISHNU —AND GARUDA SIVA — iii iv TABLE OF CONTENTS. RECOVERY OF THE LOST NECTAR OF THE 50-65 CHAPTER IV. THE VEDAS AND THE SUTTEE. LITERARY IMPORTANCE — DISCUSSIONS BETWEEN EUROPEAN AND NATIVE SCHOLARS — COLE- BROOKE'S TRANSLATION OF DISPUTED TEXT — MUTILATION OF THE TEXT — TESTIMONY OF RAJA RADHAKANT DEB — THE RITE NOT ADVOCATED IN THE RIG-VEDA — DISGRACE OF AVOIDING THE SUTTEE — INSTANCE OF ESCAPE — ENTHUSIASM OF NATIVE POETS- LORD WILLIAM BENTINCK, ...
    [Show full text]