Pub Date : 2024-07-24DOI: 10.12797/cis.26.2024.02.09
Lidia Sudyka
The article presents an in-depth analysis of the description of the battlefield found in the poem Varadāmbikāpariṇaya or “The Marriage of Varadāmbikā,” composed in verse and prose (campū) by Tirumalāmbā, a poetess active at Acyutadevarāya’s court, and most likely his wife. The detailed accounts of war campaigns, with depictions of marching troops and battles, concern the figure of Acyutadevarāya’s father, Narasa Nāyaka, whom the authoress calls King Narasiṃha. The verbal portrayal of the battle against the Chola ruler is particularly striking. It is unlikely to find in other works of kāvya literary tradition a similarly dazzling compilation of images painting a word picture of the battleground by means of objects and situations belonging to a sphere of human life so different from the deadly combat.
{"title":"The Landscape of the Battlefield","authors":"Lidia Sudyka","doi":"10.12797/cis.26.2024.02.09","DOIUrl":"https://doi.org/10.12797/cis.26.2024.02.09","url":null,"abstract":"The article presents an in-depth analysis of the description of the battlefield found in the poem Varadāmbikāpariṇaya or “The Marriage of Varadāmbikā,” composed in verse and prose (campū) by Tirumalāmbā, a poetess active at Acyutadevarāya’s court, and most likely his wife. The detailed accounts of war campaigns, with depictions of marching troops and battles, concern the figure of Acyutadevarāya’s father, Narasa Nāyaka, whom the authoress calls King Narasiṃha. The verbal portrayal of the battle against the Chola ruler is particularly striking. It is unlikely to find in other works of kāvya literary tradition a similarly dazzling compilation of images painting a word picture of the battleground by means of objects and situations belonging to a sphere of human life so different from the deadly combat.","PeriodicalId":36623,"journal":{"name":"Cracow Indological Studies","volume":"47 24","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141809569","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-07-22DOI: 10.12797/cis.26.2024.02.11
Robert Czyżykowski
{"title":"Studies on Tantra in Bengal and Eastern India. Ed. Madhu Khanna, Singapore: Springer 2022. pp. 188. ISBN 978-981-19-3022-5 (eBook) —Reviewed by Robert Czyżykowski (Jagiellonian University, Cracow, Poland)","authors":"Robert Czyżykowski","doi":"10.12797/cis.26.2024.02.11","DOIUrl":"https://doi.org/10.12797/cis.26.2024.02.11","url":null,"abstract":"","PeriodicalId":36623,"journal":{"name":"Cracow Indological Studies","volume":"13 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141815866","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-07DOI: 10.12797/cis.26.2024.01.06
Valentina Ferrero
The present research aims at studying the derivation of vrātya- on the basis of the Aṣṭādhyāyī [A] of Pāṇini and on the relevant commentaries, to understand the Vedic usage of this lexeme and to investigate the origin of the notion of violence linked by default with the Vrātya identity. After a general overview of vrata- and vrāta- lexemes, rule A 5.2.21 vrātena jīvati is used to derive vrātīna-, and the relevant commentaries Mahābhāṣya [M], Kāśikāvṛttī [KV], and Siddhāntakaumudī [SK], turn out to be useful in understanding the many nuances of vrāta-. The derivation of vrātya- appears more complicated; the proposal advanced here resorts to A 5.3.113 vrātacphañor astriyām to explain both vrātyaḥ (nom. sg.), i.e., the outstanding ascetic mentioned in Śaunaka Atharvaveda-Saṃhitā and in Jaiminīya-Upaniṣad-Brāhmaṇa, and the more widespread vrātyāḥ (nom. pl.). Instead, other authoritative etymologies advanced over this last century interpret vrātya- as deriving from vrāta- based on vrata- (‘ritual vow’) or are influenced by the late association of Vrātyas with a violent behaviour.
{"title":"Vrātya and vrātīna in Sanskrit Grammatical Sources","authors":"Valentina Ferrero","doi":"10.12797/cis.26.2024.01.06","DOIUrl":"https://doi.org/10.12797/cis.26.2024.01.06","url":null,"abstract":"The present research aims at studying the derivation of vrātya- on the basis of the Aṣṭādhyāyī [A] of Pāṇini and on the relevant commentaries, to understand the Vedic usage of this lexeme and to investigate the origin of the notion of violence linked by default with the Vrātya identity. After a general overview of vrata- and vrāta- lexemes, rule A 5.2.21 vrātena jīvati is used to derive vrātīna-, and the relevant commentaries Mahābhāṣya [M], Kāśikāvṛttī [KV], and Siddhāntakaumudī [SK], turn out to be useful in understanding the many nuances of vrāta-. The derivation of vrātya- appears more complicated; the proposal advanced here resorts to A 5.3.113 vrātacphañor astriyām to explain both vrātyaḥ (nom. sg.), i.e., the outstanding ascetic mentioned in Śaunaka Atharvaveda-Saṃhitā and in Jaiminīya-Upaniṣad-Brāhmaṇa, and the more widespread vrātyāḥ (nom. pl.). Instead, other authoritative etymologies advanced over this last century interpret vrātya- as deriving from vrāta- based on vrata- (‘ritual vow’) or are influenced by the late association of Vrātyas with a violent behaviour.","PeriodicalId":36623,"journal":{"name":"Cracow Indological Studies","volume":" 21","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141375440","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-07DOI: 10.12797/cis.26.2024.01.01
G. Thite
Current paper looks at the vicissitudes of thought on violence and non-violence in India, from Vedic period to the present. The early Vedic people lived a nomadic life and practiced customary animal sacrifice. Gradually, however, they started using euphemisms in connection with ritualistic violence and switched subsequently to non-violent rituals. Possibly, because there was a lot of opposition to ritualistic violence, mainly from the Buddhist and the Jaina thinkers, even the later Hinduism ultimately accepted the principle of ahiṃsā (non-violence). Although at present most followers of Vedic rituals do not practice violence when performing Vedic rituals, some others still partly accept it and act accordingly. Also, there is some ritualistic violence outside the Vedic ritual, but there is definitely a change in outlook.
{"title":"Ritual: Violence and Non-violence","authors":"G. Thite","doi":"10.12797/cis.26.2024.01.01","DOIUrl":"https://doi.org/10.12797/cis.26.2024.01.01","url":null,"abstract":"Current paper looks at the vicissitudes of thought on violence and non-violence in India, from Vedic period to the present. The early Vedic people lived a nomadic life and practiced customary animal sacrifice. Gradually, however, they started using euphemisms in connection with ritualistic violence and switched subsequently to non-violent rituals. Possibly, because there was a lot of opposition to ritualistic violence, mainly from the Buddhist and the Jaina thinkers, even the later Hinduism ultimately accepted the principle of ahiṃsā (non-violence). Although at present most followers of Vedic rituals do not practice violence when performing Vedic rituals, some others still partly accept it and act accordingly. Also, there is some ritualistic violence outside the Vedic ritual, but there is definitely a change in outlook.","PeriodicalId":36623,"journal":{"name":"Cracow Indological Studies","volume":" 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141371074","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-07DOI: 10.12797/cis.26.2024.01.05
A. M. Borghero
Heesterman (1962), moving away from the hypothesis of a non-Aryan background for the Vrātyas, went far beyond the brahmanical-grounded heterodox interpretation of their culture (see also Candotti and Pontillo 2015, Pontillo and Dore 2016, Vassilkov 2016). The Vrātyas are usually associated with the cult of Rudra (see, e.g., Charpentier 1911, Hauer 1927, Falk 1986) who is regarded as an outsider god. Dore (2015: 55; 2016) remarks that there is no reason to “consider the relationship between the Vrātya and Rudra as being more important or more revelatory compared to the relationship with Indra.” Taking for granted the influence of both gods on the culture and on the literary representation of the culture of this group, the present paper focuses on the analysis of Vedic textual traditions dealing with the bow associated with the leader of the Vrātyas, in order to understand to what extent such a weapon represents evidence of their aggressiveness.
{"title":"Some Observations about Warrior-gods and Distinctive Weapons in the Imagery of vrātyas","authors":"A. M. Borghero","doi":"10.12797/cis.26.2024.01.05","DOIUrl":"https://doi.org/10.12797/cis.26.2024.01.05","url":null,"abstract":"Heesterman (1962), moving away from the hypothesis of a non-Aryan background for the Vrātyas, went far beyond the brahmanical-grounded heterodox interpretation of their culture (see also Candotti and Pontillo 2015, Pontillo and Dore 2016, Vassilkov 2016). The Vrātyas are usually associated with the cult of Rudra (see, e.g., Charpentier 1911, Hauer 1927, Falk 1986) who is regarded as an outsider god. Dore (2015: 55; 2016) remarks that there is no reason to “consider the relationship between the Vrātya and Rudra as being more important or more revelatory compared to the relationship with Indra.” Taking for granted the influence of both gods on the culture and on the literary representation of the culture of this group, the present paper focuses on the analysis of Vedic textual traditions dealing with the bow associated with the leader of the Vrātyas, in order to understand to what extent such a weapon represents evidence of their aggressiveness.","PeriodicalId":36623,"journal":{"name":"Cracow Indological Studies","volume":" 20","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141375018","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-07DOI: 10.12797/cis.26.2024.01.03
Diletta Falqui
The current notion of the Vrātyas aggressivity seems to be mainly based on certain Vedic texts that record a biased account of their history. It is usually assumed that relevant passages refer to the aggression displayed by the Vrātyas during verbal confrontations with their opponents in order to determine the correct stance on ritual matters. However, even outside the Vrātya context, competitive hospitality and violent verbal exchanges may be found in the sapiential sphere, often in the form of riddles—the so-called brahmodya. Among the sections in the Mahābhārata that demonstrate epic traces of competitiveness in the field of sacred knowledge, this paper will primarily examine the Aṣṭāvakrīya-Upākhyāna (MBh 3.132–134), which features the sole Mahābhārata reference to the term brahmodya.
{"title":"Competitiveness in Sacred Learning","authors":"Diletta Falqui","doi":"10.12797/cis.26.2024.01.03","DOIUrl":"https://doi.org/10.12797/cis.26.2024.01.03","url":null,"abstract":"The current notion of the Vrātyas aggressivity seems to be mainly based on certain Vedic texts that record a biased account of their history. It is usually assumed that relevant passages refer to the aggression displayed by the Vrātyas during verbal confrontations with their opponents in order to determine the correct stance on ritual matters. However, even outside the Vrātya context, competitive hospitality and violent verbal exchanges may be found in the sapiential sphere, often in the form of riddles—the so-called brahmodya. Among the sections in the Mahābhārata that demonstrate epic traces of competitiveness in the field of sacred knowledge, this paper will primarily examine the Aṣṭāvakrīya-Upākhyāna (MBh 3.132–134), which features the sole Mahābhārata reference to the term brahmodya.","PeriodicalId":36623,"journal":{"name":"Cracow Indological Studies","volume":" 24","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141374747","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-07DOI: 10.12797/cis.26.2024.01.00
Hermina Cielas Leão, T. Pontillo, Lidia Sudyka
No abstract is avaliable for this article.
本文无摘要。
{"title":"Shades of Violence","authors":"Hermina Cielas Leão, T. Pontillo, Lidia Sudyka","doi":"10.12797/cis.26.2024.01.00","DOIUrl":"https://doi.org/10.12797/cis.26.2024.01.00","url":null,"abstract":"No abstract is avaliable for this article.","PeriodicalId":36623,"journal":{"name":"Cracow Indological Studies","volume":" 5","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141371743","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-07DOI: 10.12797/cis.26.2024.01.02
Paola M. Rossi
The present paper focuses on one of the competitive scenes staged during the Vedic classical mahāvrata rite: a sort of “agonistic” play performed between someone defined as abhigara, basically translated as “praiser,” and someone who is called apagara, interpreted as “reviler.” They appear to take part only in a verbal and not a physical duel. In fact, scholars consider the scene an example of a verbal contest. However, given that abhigara and apagara are never mentioned in the Rigvedic and Atharvavedic collections and rarely occur in the Vedic corpus, appearing mostly in sections concerning the peculiar mahāvrata ceremony, this dichotomous pair certainly sparks interest since they are associable with the Mahābhārata context. The analysis of the Vedic textual sources concerning the abhigara / apagara contest on the mahāvrata day, a survey of the terminology correlated to these two terms and their etymological reconstruction may offer a peculiar perspective on the relationship between violence, ritualism and narration in the Mahābhārata.
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Pub Date : 2024-06-07DOI: 10.12797/cis.26.2024.01.09
Kinga Paraskiewicz
This article examines the notion of verbal aggression evident in Zoroastrian prayers. Although one may be surprised that a declaration of Zoroastrian faith, called Fravarānē (Yasna 12), begins with the words “I hate / abhor / am disgusted” instead of “I believe,” cursing (nifrīn kunišn) the demons is a pious religious act.
{"title":"Cursing the daēvas as an Example of Verbal Aggression in the Zoroastrian “Declaration of Faith”?","authors":"Kinga Paraskiewicz","doi":"10.12797/cis.26.2024.01.09","DOIUrl":"https://doi.org/10.12797/cis.26.2024.01.09","url":null,"abstract":"This article examines the notion of verbal aggression evident in Zoroastrian prayers. Although one may be surprised that a declaration of Zoroastrian faith, called Fravarānē (Yasna 12), begins with the words “I hate / abhor / am disgusted” instead of “I believe,” cursing (nifrīn kunišn) the demons is a pious religious act.","PeriodicalId":36623,"journal":{"name":"Cracow Indological Studies","volume":" 12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-06-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141373015","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-06-07DOI: 10.12797/cis.26.2024.01.04
Chiara Neri, T. Pontillo
Jaiminīya-Brāhmaṇa (JB) II 225 and Pañcaviṃśa-Brāhmaṇa (PB) XVII 1.9 have been authoritatively interpreted by Falk (1986: 29–30) as evidence that the Vrātyas behaved in a peculiarly aggressive way. The present study puts forward the hypothesis that such violence was not a distinguishing feature of the Vrātyas, but an inherited common trait of the Indo-Aryan culture, which, for example, is well documented in its strong warrior tradition, in clashes between clans and families for dynastic reasons, in the frequent use of curses and other acts of verbal violence and in the ritual violence of bloody sacrifices. These various deep-rooted cultural patterns might all have stemmed from the original highly competitive social organization of the Indo-Aryan people. The way in which Vrātyas selected their leader, regardless of his birth status, in line with Buddhist meritocracy, also proves to be in line with this assumed competitiveness of the origins. This paper concentrates on the violence inherent in the Vrātya dialogues and their dramatic consequences. These dialogues are compared here with the Old and Middle Indo-Aryan “verbal contests” on the basis of Vedic and Pali texts, in the wake of work by Witzel (1987) and Manné (1990), who singled out relevant schemes and formulas in both the Brahmanical and Buddhist sources. Indeed, the earliest sources provide ample evidence of agonistic sapiential debates (the so-called brahmodyas), in which the loser is forced to submit to the winner or even undergo a much worse punishment.
Jaiminīya-Brāhmaṇa (JB) II 225 和 Pañcaviṃśa-Brāhmaṇa (PB) XVII 1.9 被 Falk（1986: 29-30）权威地解释为吠陀人具有特殊攻击性行为的证据。本研究提出的假设是，这种暴力并不是吠陀人的显著特征，而是印度-雅利安文化继承下来的共同特征，例如，在其强大的武士传统、氏族和家族之间因王朝原因而发生的冲突、经常使用的诅咒和其他语言暴力以及血腥祭祀的仪式暴力中，都有充分的记载。这些根深蒂固的文化模式可能都源于印度-雅利安人最初高度竞争的社会组织。吠陀人按照佛教的唯才是举原则选择其领袖，而不论其出身地位如何，这也证明与这种假定的竞争性起源是一致的。本文主要探讨梵天对话中固有的暴力及其戏剧性后果。维策尔（Witzel，1987 年）和曼内（Manné，1990 年）曾在吠陀和巴利文本的基础上将这些对话与中古印度-雅利安人的 "语言竞赛 "进行了比较。事实上，最早的文献提供了大量关于 "有情 "辩论（即所谓的 "婆罗门辩论"）的证据，在这些辩论中，失败者被迫屈服于胜利者，甚至遭受更严重的惩罚。
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