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Austroasiatic language of the Vietic branch of Eastern Mon-Khmer. It is spoken by approximately 250 people living in the upper reaches of the wrong river (or Nam Noy in Lao), a tributary of the Nam Theun, and ultimately the Mekong River, in central Laos. The language has a number of typologically noteworthy

In: Cahiers de Linguistique Asie Orientale
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: 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
Author: Tieken

( 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

In: Indo-Iranian Journal
Author: George Thompson

governs so m u c h of Vedic priestly life, the metaphorical equation, cow -- hymn, was easily and widely absorbed into the poetic language of the priests. Thus there is frequent reference to hymns as cows. A t the same time, the goddess Vfic, the personification o f the Vedic oral tradition, was also

In: Indo-Iranian Journal