Of Śüdras,Sütas,and Ślokas: Why is the Mahāabhārata Preeminently in the Anustubh Metre?

One striking difference between Vedic and post-VedicHindu literature lies in the fact that while the anustubh metre is sparsely represented in the Veda asa whole, it is the standard metre of post-Vedicreligious literature of Hinduism available inSanskrit. Thus the Mahābhārata, a major documentof post-Vedic Hinduism, is preeminently in the anustubh metre. How is this striking metrical fact tobe explained? This paper discusses the variousexplanations that may be offered to account for it. Inpart I it discusses the explanations that could beoffered on the basis of modern critical scholarship.In parts II–IX it develops the suggestion that theanswer may lie in the association of the Mahābhārata with the śūdras and of theśūdras with the anustubh metre.

     

La légende de Śāntideva

Sans résumé A propos de Amalia Pezzali, {Śāntideva, mystique bouddhiste des VIIe et VIIIe siècles}, Firenze, Vallecchi Editore, 1968. USA $7.80.     

Buddhist Deities and Mantras in the Hindu Tantras: II The Śrīvidyārnavatantra and the Tantrasāra

Indo-Iranian Journal -     

Der neunte adhyāya des Āśvalāyana-Śrautasūtra

Ohne Zusammenfassung     

Poetic license in the Buddhist Sanskrit Verses of the Upālipariprcchā

Indo-Iranian Journal -     

The Place of the Mālavikāgnimitra within Kālidāsa's oeuvre

Indo-Iranian Journal -     

A Gāthic Rite? A Critique of the Cosmological Interpretation of the Gāthās I

In the last few decades ritual interpretation of the Gāthās has replaced the biblical one as the dominant paradigm. The emphasis on the central role of ritual in the Avesta is well justified. This realization has given rise to the question of the role and meaning of ritual in the Gāthās. Marijan Molé had tried to argue that the Gāthās in fact describe and accompany a rite whose purpose was the preservation/renovation of the cosmic order. Students of the Gāthās working within the new paradigm have taken up Molé’s general frame. They have tried to show that the Gāthās, collectively or individually, is the text of a particular rite that served, among others, to preserve the cosmic order, especially the daily rise of the sun. The article questions the validity of this thesis. Its focus is on the version of the thesis we find in a number of recent publications by Jean Kellens. He tries to show that the first Gāthā (Ahunauuaitī) describes a unitary pre-dawn ritual that comprised a haoma rite and an animal sacrifice, and had cosmological and eschatological pretensions. His textual analyses and arguments are examined in some detail. The article concludes that Kellens's attempt must be deemed unsuccessful.     

The Oxus Temple: Localization of the Avestan Vahvi Dāityā

The article describes an attempt to determine the localization of the Avestan river Vahvi Dāityā using archaeological materials from the Oxus Temple (southern Tajikistan). A comparative analysis of archaeological materials and written sources makes it possible to identify the Amu Darya River with the Avestan Vahvi Dāityā.     

On a quotation of the Skandapurāna in the Tīrthavivecanakānda of Laksmīdhara's Krtyakalpataru

Indo-Iranian Journal -     

A rare anthology of nice Sanskrit verses: Śrī-Sūktāvalī

A rare anthology of nice Sanskrit verses: r-Sktval     

Mesopotamian or Iranian? A New Investigation on the Origin of the Goddess Anāhitā

Ar?dvī Sūrā Anāhitā, a popular Zoroastrian yazatā, is celebrated in Ya?t 5 (ābān Ya?t). Anāhitā is mostly believed to be an Indo-Iranian or Iranian deity who has absorbed influences from the creed and iconography of Ishtar, the Mesopotamian goddess, in the course of history. The type and the degree of such influences are still under debate. The paper places this goddess into the context of ancient Western Asia. Findings are presented in two sections: in the first section, the Indo-Iranian, Iranian and western Iranian origins of Anāhitā are questioned, and in the following section two points are clarified: first, the Mesopotamian origin for Anāhitā is more consistent with historical and archaeological evidence, and second, Anāhitā is the same as Annunit/Annunitum, Sippar—Amnamum’s goddess of war and victory and the avatar of Antu, who was added to the list of his royal patron deities as a result of political and military developments early in the reign of Artaxerxes II.     

Zum verständnis des Āśvalāyana-Śrautasūtra

Ohne Zusammenfassung