Kāśī Kṣetra,Kāśī Maṇḍala: Digitally Mapping Evolving Interpretations of an Idealized Sacred City

International Journal of Hindu Studies - This article employs digital mapping to better understand historical and contemporary interpretations of pilgrimage routes in Vārāṇasī,...     

The Forgotten Consort: The Goddess and Kāmadeva in the Early Worship of Tripurasundarī

International Journal of Hindu Studies - This article examines continuities between the Hindu Tantric tradition of Tripurasundarī, which later came to be known as ?rīvidyā, and...     

Avian Artistry: Decoding the Intertextuality Between Mahābhārata and Mārkaṇḍeya Purāṇa

International Journal of Hindu Studies - Why do four birds narrate the Mārkaṇḍeya Purāṇa? Narrative enframement plays a crucial role in contextualizing Sanskrit...     

The Problem of Foundation in Early Nyāya and in Navya-Nyāya

The evaluation of arguments was not the sole concern of logicians in ancient India. Early Nyāya and the later Navya-Nyāya provide an interesting example of the interaction between logic and ontology. In their attempt to develop a kind of property-location logic (Navya-)Naiyāyikas had to consider what kind of restrictions they should impose on the residence relation between a property and its locus (which might again be a property). Can we admit circular residence relations or infinitely descending chains of properties, each depending on its successor as its locus? Early Naiyāyikas and to some extent also Navya-Naiyāyikas regard these phenomena as a kind of absurdity and they want to rule them out. Their intuitions about properties are close to well-founded systems of set theory, whereas the author of the Navya-Nyāya work Upādhidarpa?a is a proponent of a non-well-founded property concept. Despite certain similarities with sets properties are still regarded as intensional objects in Navya-Nyāya. In the present article I demonstrate that a Quine/Morse-style extension of George Bealer's property calculus T1 (with or without a property adaptation of the axiom of regularity) may serve as a formal system which adequately mirrors the Navya-Nyāya property-location logic.     

A Goddess and a Pañcāyat President: Narrative,Sanctity, and Authority in Rural Tamil Nadu

International Journal of Hindu Studies - In an examination of the interdependent relationship between narrative and ritual, this article discusses a ritual dilemma solved through narrative to...     

Vedic and devotional waters: The Jalabheda of vallabhācārya

Summary Bhāvas, or comprehensive states of mental and emotional awareness, manifest different guṇas, or attributes, of the Lord. These attributes are wholly composed of saccidānanda, but due to variations in their bearers (ādhāra), which is to say in the antaḥkaraṇa of different speakers and listeners, they are affected, expressed, and experienced differently. In this way, bhāvas cannot exist without the Lord’s divine attributes, nor can they exist in the absence of the individual jīva. They are eternal because they belong to the Lord but become meaningful only because the individual through the senses can realize them. They thus serve as a fulcrum between the human and divine, and it is at this delicate point of balance that līlā is played out.     

Clinging to Nothing: The Phenomenology and Metaphysics of Upādāna in Early Buddhism

The concept of clinging (upādāna) is absolutely central to early Buddhist thought. This article examines the concept from both a phenomenological and a metaphysical perspective and attempts to understand how it relates to the non-self doctrine and to the ultimate goal of Nibbāna. Unenlightened consciousness is consciousness centered on an ‘I’. It is also consciousness that is conditioned by and bound up with a being in the world. From a phenomenological perspective, clinging gives birth to the illusion of self, or what is called the ‘conceit of “I am”’. From a metaphysical perspective, clinging binds consciousness to a worldly being. Seen in the first way, Nibbāna is ‘centerless’ consciousness. Seen in the second, it is unconditioned consciousness. Viewed in either way, Nibbāna is a state of consciousness reached through the eradication of clinging     

The incarnated icon of Ṣaydnāyā: light and shade

The shrine of the Virgin Mary in the Syrian town of ?aydnāyā is an important Levantine Christian centre and one of the principal Christian pilgrimage sites in the Middle East, second only to the holy city of Jerusalem during the Middle Ages. This study's intent is to examine in detail, and to provide a key for interpreting, the major incongruity emerging through a comparison of the two main textual traditions regarding the shrine: the Christian-Arabic and the Latin-Western. The dissimilarity is constituted by the significant divergences concerning the representation of the miracle of the incarnation traditionally ascribed to the icon of the Virgin venerated in ?aydnāyā, which is essentially omitted in the Christian-Arabic sources. I argue that a key to the understanding of this reticence can be provided by an analysis of the heretical character ascribed to this particular miracle in Islamic theological thought and of the consequent threat it posed to the survival of the shrine itself. That being the primary focus of the investigation, the article also explores some aspects of the cultural and historical vicissitudes and crises of the cult of the shrine in the West from the fourteenth century onwards which, despite the great number of academic works dedicated to this subject, have remained unclear to this day. More specifically, I argue that apparently aporematic elements on the textual level can be interpreted logically by examining the central role played by the Knights Templar in the cult's material and cultural diffusion and by taking into account the connection of the shrine's decay with the order's downfall. The present analysis focuses almost exclusively on the medieval period as being the most significant for the formation and development of the cult of the shrine.     

The Rāga Bhāva in the Sāṁkhya Kārikā: Rectifying an Age-Old Mistake

The last foot of the 23rd verse of the Sā?khya Kārikā (SK)—‘tāmasam asmāt viparyastam’—is in need of reinterpretation. Prevailing interpretations are generally based on the primary meaning of the verse. In that sense, it is understood as a declaration of the four tāmasika bhāva that are contrary to the sāttvika ones. Taking the primary meaning of the verse is problematic because it contradicts the gu?a-bhāva coherence required by the doctrine of satkārya. The doctrine of satkārya is one of the foundational principles of Sā?khya. The avirāga or rāga bhāva shows coherence to rajas rather than tamas. I show that the verse needs to be interpreted by taking the secondary meaning. Accordingly, avirāga or rāga is established as a bhāva of rajas rather than tamas. Further, I also show that the idea of bhāva in the Sā?khya Kārikā and the Bhagavadgītā may be closely related.     

How many lives can bloody and shocking road safety advertising save? The case of Spain

At the beginning of the 21st century, the punishment strategies used by the Spanish administration were considerably hardened to achieve a reduction in road accidents. This hardening could also be seen in the mass-media public advertising campaigns, with a marked shift from gentle messages to threat-based advertisements.The goal of this study is to evaluate the effectiveness of this radical change in terms of main road accident indicators and the time that the effects last using multivariate unobserved component models set up in a state space framework applied to monthly series for the 1980–2008 period. The main conclusion is that the effect on reducing road accidents is no greater when citizens are subjected to a greater level of threats in advertising campaigns than would on average be achieved using campaigns with a low level of threats. Secondly, the impact of bloody advertising in Spain is limited to the most serious accidents, those that cause deaths, either on highways or in built-up areas. Moreover, the positive effects progressively decrease as the average lifespan for significant effects of medium and high level campaigns on deaths on highways or in built-up areas was 8 months and almost 12 days. The results show that a reduction in numbers of deaths and injuries is always achieved when the level of harshness in the messages is increased after a period of several years of mild advertising.     

The Mothers and Daughters of Bhakti: Janābāī in Marathi Literature

International Journal of Hindu Studies - This article focuses on the writings of the lonely, orphaned poet Janābāī, a popular figure believed to have lived in fourteenth-century...     

Theodicy in a Deterministic Universe: God and the Problem of Suffering in Vyāsatīrtha’s Tātparyacandrikā

International Journal of Hindu Studies - The classical traditions of Vedānta in India explored the problem of why an omnipotent being like God would permit sentient beings to suffer in His...     

Being Tamil,being Hindu: Tamil migrants’ negotiations of the absence of Tamil Hindu spaces in the West Midlands and South West of England

This paper considers the religious practices of Tamil Hindus who have settled in the West Midlands and South West of England in order to explore how devotees of a specific ethno-regional Hindu tradition with a well-established UK infrastructure in the site of its adherents’ population density adapt their religious practices in settlement areas which lack this infrastructure. Unlike the majority of the UK Tamil population who live in the London area, the participants in this study did not have ready access to an ethno-religious infrastructure of Tamil-orientated temples¹¹For simplicity, the English term ‘temple' is used in preference to the Tamil Kōvil or the Sanskrit Mandir. My use of other Tamil terms follows the transliteration suggested by the University of Madras’ Tamil Lexicon.View all notes and public rituals. The paper examines two means by which this absence was addressed as well as the intersections and negotiations of religion and ethnicity these entailed: firstly, Tamil Hindus’ attendance of temples in their local area which are orientated towards a broadly imagined Hindu constituency or which cater to a non-Tamil ethno-linguistic or sectarian community; and, secondly, through the ‘DIY’ performance of ethnicised Hindu ritual in non-institutional settings.