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Jonathan A. Silk

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

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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

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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

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Paul E. Dumont, F. B. J. Kuiper and Paul Thieme

"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

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Rocky V. Miranda

. 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

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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

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( nava ) and novel ( ap ¯ urva ) plays respectively, in the M ¯ alavik ¯ agnimitra it is the status of K ¯ alid ¯ asa himself as a modern living poet which is stressed, K ¯ alid ¯ asa being set against some famous poets from the past. Thus, after the s ¯ utradh ¯ ara has announced the play, the assistant

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T. Burrow, Wilhelm Rau, J. W. De Jong, C. M. Mayrhofer and Andrew Rawlinson

. 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

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Amir Ahmadi

‘belle victorieuse’) as referring to the dawn. The appreciative prefix hu enhances the value inherent in the word. Thus, strictly speaking, the term must be translated as ‘who has a good life’ (from √ jī ‘live’) or ‘who has a worthy victory’ (from √ ji ‘overcome’). It is true that one may use the

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Hanns-Peter Schmidt

the ritual. Asmussen ( 1 9 7 0 : 3 0 ft.) sees Zarathustra's contribution in the idea that the old concept of the necessity o f death in the ritual for the propagation o f new life was to be overcome, and that he used the image of the living cow on the pasture to sym- bolize it. Asmussen sees a model