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offered a much-needed alternative to official (官方) publication, in terms of aesthetics, ideological orientation, and the social dynamics of literature and art. At this time, opportunities for official publication remained rare in spite of the “high culture fever” that marked intellectual life, which the

Open Access
In: "At the Shores of the Sky"

them died at Troy, the survivors living in secluded islands under king Kronos) appearing between the Bronze and Iron Races. In the time of Kronos, the Golden Race, dear to the gods, lived a god-like life without fear, misery, illness, and old age. This age of peace and beauty was made especially

Open Access
In: "At the Shores of the Sky"

one facet of a larger repertoire of practices centered around ritualized and often public acts of donation, commemoration, and memorialization. Donations were motivated by the desire to gain religious ‘merit’ which accrued to the donors and their family members, living and deceased, by virtue of these

Open Access
In: Mapping the Pāśupata Landscape
Author: Anthony Cerulli

. Around the turn of the 17th–18th century, a play was staged at the temple in conjunction with one of its festivals. That play was the Jīvānandanam or, in English, Life Delighting . Its author, Ānandarāyamakhin (henceforth Ānandarāya), belonged to a literati cohort supported by the Maratha king of

In: Body and Cosmos

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
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

well as with arhats and those who aspire to become arhats, but was not seen as a quality that motivated the bodhisattva’s quest for awakening.” The author next turns his attentions to “Gautama’s Marvelous Qualities,” suggesting that descriptions of the Buddha would have enabled followers in a time

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: Asiya Alam

motivated, he writes, by concerns for his life but his children who he felt needed a maternal figure in their lives. He married his niece (his paternal aunt’s granddaughter), who was well acquainted with his children. 73 He had one son and one daughter from this marriage. From Bashīr-ud-dīn’s writing, it

In: Women, Islam and Familial Intimacy in Colonial South Asia