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Author: Juan Wu

, chariots and infantry, set out to destroy the Vṛji country. The people living in the Vṛji country turned to the Licchavis of Vaiśālī for aid, saying, “Good Sirs, King Ajātaśatru of Magadha, son of Vaidehī, having equipped a fourfold army [consisting of] elephants, 44 cavalry, chariots and infantry, comes

In: Indo-Iranian Journal

intellectual challenges to the Buddhist dharma , especially to the Buddhist view of the ascetic life as the highest religious aspiration and the only mode of life that can lead a person to final liberation from the phenomenal life of suffering.” 7 As a consequence, it is hardly surprising that the chapters

In: Indo-Iranian Journal

century: the city was reputed to have people living there with tails ( Dröge 2017 :11, 311). The few reports about peculiarities in the nature or culture of India were easily filled in by means of well-known European narrative traditions. Was there an animal in India that had a single horn on its head

In: The European Encounter with Hinduism in India

Nobili attempted to understand what held the local population back from being open to the missionaries. He slowly came to understand that the unwillingness to listen to the European missionaries was due not to their message as such but to their way of life. The missionaries were exponents of a strange

In: The European Encounter with Hinduism in India
Author: C. M. Mayrhofer

.st..hasya jagatdm, gun.aih/ tvddr.gasy~pi y o jye.sthah, kFdr.~ah, sa bhavis.yati// 'Marvellous! By your qualities you are the jyest.ha o f living creatures; what a man must yourjye.s.tha be.' BK~S 23.76 This exclamation adds another element to the confusion; \]ye.s.tha, besides being the name which Narav

In: Indo-Iranian Journal

"fire's power" and means the "powerful element" ( " D e n n die Elemente hassen", he motivates the actions o f this power): there is nothing to tell us to what extent the first expression represents a particular "view of life"; to what extent the second is " a remainder and reminiscence" of that view

In: Indo-Iranian Journal

. However, Konkani literature f r o m Goa is n o t accessible t o the Konkani speakers in the Dravidian areas as there is very little contact between the Konkani speakers living in Goa, Karnataka, and Kerala. They do not share a c o m m o n standard dialect. Difference in script is an even more serious

In: Indo-Iranian Journal
Author: Phillips

founded Auroville in 1967. It would be a communitarian experiment in consciously harmonious living, as individuals tried and achieved varying degrees of expression of the Divine in life. It would be international initially as reflective of the diverse national origins of its residents (mainly young

In: Indo-Iranian Journal
Author: Mark Hale

attempt to show that starting from precisely such a system, the distribution of preverbs in tmesis in Avestan can be seen to follow from a very constrained set of well-motivated innovations. 1. T M E S I S I N O L D A V E S T A N The normal pattern for tmesis in Old Avestan, as in Vedic, is # P . . . V

In: Indo-Iranian Journal

. io, VH 348.22). 515 line 24, "Now you be careful with your life": take a good (last) look at the world of the living (sudit.t.ham kunasu jfvalogam., VH 350.24; probably this is said not by Vasudeva but by the other, in which case one should read me for se, ibid.). 518 lines 4 - 5 , "protected me with

In: Indo-Iranian Journal