Candanbālā's hair: Fasting, beauty, and the materialization of Jain wives

Jain discourse on the body provides us with an opportunity to examine complex choreographies of ritual acts, which materialize the Jain body. The incipient moment of moving into womanhood is a key place for the materialization of wifely bodies. In order to understand this materialization, we must consider the ways in which discourses (here of wife-hood and nun-hood) shape the transition of Jain young women's bodies into the expected bodies (wives). The acceptance of the performative nature of the body among Jains allows us to examine the ways that Jain young women negotiate the seemingly contradictory discourses of wife-hood and nun-hood into bodies constitutive of both. Body practices suggest ways to explore the intersection of competing discourses and to destabilize the boundaries between them. In the Candanbālā Fast, Jain ritualized hair practices manifest the bodies (shaved nun and the luxurious long-haired bride) more overtly and the focus on the reiteration of the presence and discourse of loose, lovely hair enables these young women to negotiate the terrain of these seeming poles while maintaining the stated virtue of the celibate nun and the promise of the sexual and fertile wife.     

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.     

Buddhist jhāna:

The ethnic and political conflict in Sri Lanka have created ethical dilemmas for Sinhala monks. They have had to react to a Tamil separatist war, an Indian threat to the country's sovereignty and the extensive use of violence by Sinhala rebel groups and the state. Contrary to common belief Sinhala monks do not act as a monolithic body, particularly on political issues. This essay describes the different organizations within the Sangha, and the Buddhist laity, and their coalition building in order to present an effective response to the above mentioned issues. It also analyses concepts brought into play, particularly by radical young monks, to resolve these dilemmas in terms of Sinhala Buddhist ideology.     

Rāgabodha: A Śābdabodha-Based Framework for a Theory of Rāga

In Indian knowledge traditions, Vyākaraṇa describes the rules for the formation (prakṛti-pratyaya-vibhāga) and use of correct words (sādhuśabda). The Vākya (sentence) is postulated as the primary unit of communication. “śābdabodha” deals with the cognition of sentential meaning. Similarly, in Indian music, every rāga has a lexicon and grammar (rāga-lakṣaṇa): a rāga only allows some notes and not others, and it has rules for constructing phrases—notes to be highlighted, notes to end phrases on, ornamentation, etc. These phrases of the rāga are comparable to “vākya” which when presented with due regard to certain other considerations generate an apprehension of the rāga (rāgabodha). During presentation of a rāga, an artist aims to evoke the rāga-cchāyā or rāga-svarūpa and also an emotive state in the listener. There is a cognitive aspect to the informed listening of a rāga that is parallel to linguistic communication. We seek to understand how these parallels work between śābdabodha and rāgabodha. We postulate that the conditions of expectancy (ākāṅkśā), logical consistency (yogyatā) and proximity (sannidhi) in combination with the theory of sphoṭa provide a framework to explain how a rāga is expounded and cognised.

     

The Religious Function of Jaina Philosophy:AnekāntavādaReconsidered

This paper considers the socio-religious rationale for the Jaina theory of the non-one-sided nature of reality (anekāntavāda). In doing so it rejects the received view thatanekāntavāda's exclusive function is to promote non-violence at the intellectual level. Instead it advances a model which emphasizes the way in whichanekāntavādasustains a real connection between karmic matter and the soul (jīva) and so maintains the rationale for identity defining ascetic practice. The social and religious dangers of one-sided (ekānta) views for the Jaina tradition are demonstrated by a consideration of the Digambara teacher Kundakunda's idiosyncratic use of the two truths model of reality.     

Celebrating Heritage,Promoting Tourism,and Relocating Svāmī Vivekānanda: A Study of the Vivekananda Rock Memorial

International Journal of Hindu Studies - Svāmī Vivekānanda’s (1863–1902) relationship with his guru Śrī Rāmakṛṣṇa (ca. 1836–1886),...     

Syncategoremata in Arabic Logic,al-Fārābī and Avicenna

Presented here are translations of two essays of the Austrian logician, philosopher and experimental psychologist Ernst Mally, originally delivered at the Third International Congress of Philosophy in Heidelberg, Germany. Both essays conclude with discussion between Mally and Kurt Grelling. Mally was a student of Alexius Meinong and a contributor to logical investigations in the field of object theory (Gegenstandstheorie). In these essays, Mally introduces a vital distinction between formal and extra-formal ‘determinations’ (Bestimmungen), and he argues that formal determinations are not part of the identity conditions for intended objects, but provide the basis for a theory of pure logical and mathematical relations. Mally then proceeds to develop a formal logic of formal and extra-formal determinations, whose interrelations of ontic and modal predications provide an analysis of fundamental object theory concepts.     

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.     

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.