Royal endowments to Brahmanas have been interpreted either as a factor of political integration or disintegration in Indian history. Through the first thorough presentation and analysis of the epigraphic data from Orissa, this study argues that the period 300-1147 C.E. was one of intensive state formation and political development in which royal grants played an important integrative role. During this period, Brahmanas, many of whom were ritual specialists associated with the Yajur Veda, emerged as land-holders endowed by royal decree with privileged control over land. Despite the consistent appearance of sectarian affiliations in the royal inscriptions, temples did not benefit from royal patronage on a comparable scale. Until the close of the period under review, it was the gift of land to Brahmanas, not the royally-endowed temple establishment, that was a major basis of royal legitimation and political integration in Orissa.

A mulher brähmaëa (sacerdotisa) na Índia antiga é o um dos agentes principais e intermediários entre os homens e os deuses; sendo imprescindível aos rituais (sacrifícios de fogo solenes e públicos). Nas interações entre os humanos, as mulheres de todas as camadas da sociedade são privilegiadas como agentes dos ritos da hospitalidade, ou seja, da permuta da dádiva. Além disso, a mulher é o foco da maioria dos ritos de passagem, visto que estes são realizados antes do nascimento, durante a gestação, o que envolve, assim, a mãe diretamente. Ao mesmo tempo, a mulher relativiza o ideal ritual e social, variando a norma, de acordo com as circunstâncias e as escolhas pessoais. O objetivo dessa dissertação é discorrer sobre quais papéis rituais e sociais são delegados às mulheres na sociedade da Índia antiga. Para tanto, selecionamos, apresentamos e comentamos os ritos em que haja a inserção das mulheres, descrevendo suas funções, seus deveres e direitos, sua posição culturalmente estabelecida e a relações entre o âmbito ritual e a sociedade por extensão a partir das literaturas de cunho rituais e jurídico-religiosas, divididas em duas grandes categorias, de acordo com a tradição; quais sejam: Çruti e Småti, isto é, o ouvido e o lembrado. Nesse exercício analítico de cunho histórico-religioso, tentamos dar conta do nosso problema principal: qual o lugar da mulher na Índia antiga ritual e, por conseguinte, socialmente, conforme representada na literatura sânscrita. / The brähmaëa woman (priestess) in Ancient India is the main and intermediate agent between men and gods; being indispensable in rituals (fire sacrifices, both public and solemn). In the interactions between men, women of all social divisions are privileged as the agents of hospitality rites, i.e., in the exchange of gifts. Moreover, women are the object of most life-cycle rites, since they are performed before birth, during pregnancy, which involves the mother directly. Besides, women adapt the ideals of social and ritual actions, varying the norms, according to circumstances, and personal choices. The objective of this dissertation is to depict the ritual and social roles which are assigned to women in the society of Ancient India as they are culturally thought and created. In order to do so, we selected, presented and commented about the rites in which women are included, describing their functions, duties and rights; observing their socially and culturally established position in relation to the ritual and social realms, in the terms presented by the ritual and religious/law literature, divided in two major categories in the Indian tradition: Çruti e Småti, i.e., what has been heard and what is recalled. In this religious-historical attempt of analysis, we aim to answer, or at least, to point at and think over, the main problem we acknowledge: what is womens domain in Ancient India when it comes to ritual and social ideals as represented in the Sanskrit Literature.

This thesis contains a critical edition, translation and study of the Amanaska, which is a medieval Sanskrit yoga text of one hundred and ninety-eight verses in two chapters (adhyāya). Seventy-five manuscripts have been consulted for this edition and thirty-two were selected for the full collation on the basis of stemmatic analysis on a sample collation of all the manuscripts. The critical apparatus contains references to parallel verses in other works and the notes to the translation provide further information on the content, terminology and obscure passages of the text by citing other Sanskrit works, in particular, earlier Tantras and medieval yoga texts, as well as a Nepalese commentary on the Amanaska. The first part of the Introduction contains a summary of the text and an examination of the colophons of all the available manuscripts in order to establish the proper titles of the text and each of the chapters. Unlike previous editors, I have adopted the title Amanaska because it is found in the great majority of manuscript colophons. The title of previous printed editions, Amanaskayoga, appears to derive from nineteenth-century manuscript catalogues. The authorship of the text has been discussed in light of the claim made in recent Indian scholarship that it was written by Gorakṣanātha, the pupil of Matysendranātha. I conclude that the author is unknown. Discrepancies between the chapters, in particular, various incongruities in content and differences in the limits of dating, strongly suggest that both chapters were originally composed as separate works. Unlike previous editions, this one is based on the north-Indian recension. There is evidence that the north-Indian recension has preserved a more coherent version of the first chapter. The additional verses of the south-Indian recension have been edited and included separately in appendix A. The first part of the Introduction also includes fourteen sections on the content of the Amanaska. The first six of these sections are on absorption (laya), the practice of eliminating reality levels (tattva) and Layayoga, and the following sections cover yogic powers (siddhi), Śāmbhavī Mudrā, the term amanaska and the Amanaska's known sources for verses on the no-mind state. The final section called, 'Amanaska: the Effortless Leap to Liberation' examines the salient teachings of the Amanaska in light of previous ascetic, yogic and tantric traditions, in an attempt to answer questions about whom its intended audience may have been and its place within India's history of yoga. The first part of the Introduction concludes with a discussion of yoga texts which have been either directly or indirectly influenced by the Amanaska. Seeing that many of these texts have not been critically edited or translated, I have discussed their date of composition and their content in addition to the material that derives from the Amanaska. The second part of the Introduction provides essential details on the seventy-four manuscripts consulted for this edition, brief comments on the shortcomings of the previous printed editions and an explanation of the editing methodology. The recensions of the text are discussed in this section as well as my editorial policy. The critical edition and translation of the Amanaska are presented together. Each Sanskrit verse is followed by the translation and its critical apparatus is at the bottom of the page. The endnotes to each verse are located at the end of its respective chapter. Appendices B-E include four stemmatic diagrams along with brief descriptions of each hyparchetype, a list of symbols and abbreviations and an outline of the conventions used in the critical apparatus.

No description available.

O presente trabalho é o produto de minha pesquisa acerca dos aspectos históricos e linguísticos que subjazem o conceito do fonema. Nossa ideia originou-se a partir de dois extratos diferentes escritos pelo linguista russo Roman Jakobson: 1) sobre a gênese do fonema: “A procura pelos constituintes diferenciais discretos mais elementares da linguagem nos faz remontar à doutrina do sphoṭa dos gramáticos do sânscrito e a concepção do στοιχεῖον de Platão, mas o verdadeiro estudo linguístico desses invariantes iniciou-se apenas em 1870” (Jakobson, 1962:467); e 2) acerca dos fundadores da Fonologia: “Os primeiros alicerces da Fonologia foram assentados por Baudouin de Courtenay, Ferdinand de Saussure e seus discípulos” (Jakobson, 1962:232). Desta forma, tentamos realizar uma “reconstrução” desta trajetória histórica e linguística, dos nomes, fatos e teorias que formam o conceito da unidade fonológica no estudo científico da língua. Iniciamos com o estudo da ciência da linguagem na Índia antiga (em particular, o estudo da gramática do sânscrito), seguido pelo estudo do alfabeto grego (incluindo aí os problemas relativos à língua grega, assim como à Gramática e à Filosofia). Finalmente, tentamos fazer “um recorte” preciso do momento na história das ideias linguísticas quando o conceito científico do fonema foi delineado, definido e incorporado à terminologia da epistemologia linguística. Os grandes teóricos da escola incipiente da Linguística Geral, da Fonologia e do fonema, são, como disse Jakobson, o linguista e filólogo suíço Saussure, e o filólogo e foneticista polonês Courtenay; mas a história do fonema não é nada simples. Recentemente, um trabalho meticuloso por parte dos pesquisadores tem resgatado grande parte desta história já há muito esquecida, no que tange as teorias antigas dos gramáticos filósofos hindus e gregos, e os manuscritos de Saussure recentemente publicados, assim como os artigos de Courtenay e seus alunos (entre eles o polonês Mikołaj Kruszewski), escritos que, em sua maioria, permanecem sem tradução ao português. Nossa tarefa, então, foi trazer à luz esta história, seus desenvolvimentos no campo da Linguística em geral, e da Fonologia em particular. Realizamos nossa análise por meio de um cuidadoso estudo do fonema, um conceito no qual vários séculos de história e de ideias linguísticas estão sedimentados. / The present work is the product of my research into the historical and linguistic aspects that underlie the concept of the phoneme. Our main idea originated from two different extracts by the Russian linguist Roman Jakobson: 1) on the genesis of the phoneme: “the search for the ultimate discrete differential constituents of language can be traced back to the sphoṭa doctrine of the Sanskrit grammarians and to Plato’s conception of στοιχεῖον, but the actual linguistic study of these invariants started only in the 1870s” (Jakobson, 1962:467); and 2) on the founders of Phonology: “The first foundations of Phonology were laid by Baudouin de Courtenay, Ferdinand de Saussure and their disciples” (Jakobson, 1962:232). Thus, we attempted a historical and linguistic “reconstruction” of names, facts and theories that comprise the concept of a phonological unit and that of the phonological structure of language. We started with the study of the Science of Language in ancient India (in particular the grammar of Sanskrit), followed by the study of the Greek alphabet (including its implications concerning the Greek language, as well as Grammar and Philosophy). Finally, we attempted a precise “cut”, so to speak, on the moment in the history of Linguistic ideas when the scientific concept of the phoneme was outlined, defined and incorporated into the terminology of modern linguistic epistemology. The great theoreticians of the incipient school of General Linguistics, of Phonology and of the phoneme are, as Jakobson stated, the Swiss linguist and philologist Saussure, and the Polish philologist and phonetician Courtenay; yet the story inside the phoneme is anything but a simple one. Recently, meticulous scholarship has rescued a great part of this long forgotten history, in what concerns the ancient theories of both the Hindu and the Greek grammarian-philosophers, and the unpublished manuscript works of Saussure and the works of Courtenay and his students (among them the Polish professor Mikołaj Kruszewski), works that so far have remained without translation into Portuguese. Our task, then, has been to bring this history to light, its developments in the field of Linguistics in general, and Phonology in particular. We carried out this analysis by means of a careful study of the phoneme, a concept in which several hundred years of history and linguistic ideas have crystallized.

La thèse présente en premier lieu l'historique de la découverte du texte, les sources textuelles, les différentes éditions et commentaires du sāmavidhānabrāhmaṇa. La partie succédante de l'étude expose le corpus du sāmaveda qui, à ce jour, compte cent sāmagrantha avec une recension la plus complète possible et une présentation de chaque œuvre. Puis quelques notions-racines sont revisitées afin de mieux circonscrire le pouvoir d'expression du Mot intuitif dans son application sāman. La manière dont s'exécute le stotra, cette louange chantée, est décryptée jusqu'à son emploi particulier dans le yajña et la place de l'udgātṛ. S'il est des variantes justifiées entre les deux sam̐hitā (ṛc, sāma) celles-ci sont relevées pour leur pertinence au texte, puisque chaque résultante de l'action est déclenchée par le chant de l'ardent. Un examen de l'éthique de vie, l'art de vie, la biosphère, l'environnement sociétal et économique du quotidien qui émane de ce texte indatable, permet de saisir aussi l'évolution de la culture indo-iranienne depuis la proto-histoire dans sa tradition orale. En dernière partie de ce volume est présentée la composition textuelle du sāmavidhānabrāhmaṇa. Un accent est mis tout particulièrement sur ses traits remarquables. Les études historiques, philologiques et épistémologiques sont revisitées au regard de leur contexte. Le volume se clôt par le chapitre douze portant sur les questions ouvertes soulevées par le texte. Le deuxième volume présente le texte sanskrit des trois éditions du sāmavidhānabrāhmaṇa, texte devanāgarī en mode continu et translittéré en mode padapāṭha reconstruit. / The thesis first presents the history of the discovery of the text, the textual sources, the different editions and comments on sāmavidhānabrāhmaṇa. The succeeding part of the study presents the corpus of the sāmaveda which, to date, counts hundred sāmagrantha in the most comprehensive review possible and a presentation of each work. Then a few basic concepts are revisited in order to define in a better way the power of expression of the intuitive Word in its application sāman. The ways and means the stotra is executed, this chanted praise, is decrypted unto its specific employment in the yajña and the udgātṛ in his place. If there have been justified variations between the two sam̐hitā (ṛc, sāma), these have been taken up as regards their relevancy throughout the text, since each resultant of action is triggered by the chant of the ardent one. A review of the ethics of life, the art of life, the biosphere, the societal and economic environment of everyday life that emerge from this undatable text also allows us to capture the evolution of the Indo-Iranian culture since the proto-history in its oral tradition. In the final part of this volume is presented the textual life of the sāmavidhānabrāhmaṇa. Emphasis is specially laid on its remarkable traits. The historical, philological and epistemological studies are reconsidered from their context. The volume ends with chapter twelve which deals with open questions raised by the text. The second volume presents the Sanskrit text of the three available editions of sāmavidhānabrāhmaṇa, continuous devanāgarī text, and then transliterated in reconstructed padapāṭha mode.

The early history of Arakan has been generally considered to be that of a province of eastern India, and hence its study has been neglected by both Indian and Southeast Asian historians. This dissertation seeks to examine the dynamics of the history from the beginnings of urbanization until the rise of the Burmese empire which subsequently dominated Arakanese culture. The first chapter deals with the geographical and ethnolinguistic background to the development of the earliest cities. In the second, all the inscriptions of the period, in Sanskrit, Pali and Pyu are catalogued and edited. The inscriptions issued by the kings establish a chronology for the period and illustrate the nature of the cult surrounding the institution of kingship, while copper-plate and votive inscriptions elucidate the nature of state organisation and the popular religion. Chapter Three deals with the coinage which emerged following the development of a centralised economy, and discusses the impetus for this and the role of the king on whom the prosperity of the country depended. A comparison with similar coin types in Southeast Asia is made and the catalogue includes all the coins yet discovered. The sites of the most important monuments are discussed in Chapter Four, which catalogues all the architectural and sculptural remains. A comparative analysis of the Buddhist and Hindu images and of the minor arts reveals, to a greater extent that do the inscriptions, the nature of contact with India and the rest of Southeast Asia. The conclusion deals with the political and cultural history which thus emerges, examining in detail the rationale behind the development of the concept of divine kingship in Arakan.

In reading the literary criticism on Janet Frame's work it soon turns out that Frame was deconstructive before the concept was even invented. Thus, deconstruction is used in this essay to close-read a passage in the title story of her collection of short stories, The Lagoon (1951). The main hierarchical dichotomy of the passage is found to be the one between "the sea" and "the lagoon," in which the sea is proven to hold supremacy. "The sea" is read as an image of the great sea of English literary/cultural reference whereas "the lagoon" is read as an image of the vulnerably interdependent, peripheral pool of it, in the form of New Zealand literary/cultural reference. Through this symbolic and post-colonial reading the hierarchical dichotomy between "the sea" and "the lagoon" is deconstrued and reversed. In the conclusion, a post-colonial trace of Maori influence displaces the oppositional relation between "the sea" and "the lagoon."

L'objectif de ce travail est de montrer la diversité des objets que nous appelons couramment "équations", "polynôme" et "inconnues". Sous ces titres universalisant auxquels s'ajoute une langue mathématique uniformisée, se cachent des modes de raisonnements uniques, des pratiques mathématiques particulières et des objectifs stratégiques différents. Dans le but de souligner cette diversité, notre étude se concentre sur la lecture de deux traités médiévaux : le Yigu yanduan écrit par Li Ye au 13eme siècle et le Bījagaṇitavātamsa écrit par Nārāyana au 14eme siècle. Chacun des traités concerne la construction d'équation. Mon approche se fonde sur des traductions littérales et des analyses de texte empruntant des techniques de la philologie. Nous abordons les textes sous l'angle de leur structure. Il en résulte plusieurs hypothèses.

This thesis examines Ratnakarasanti's (ca. 970-1045 C.E.) explication of Prajnaparamita in his doxographical works and his Saratama. Based on extant Sanskrit and Tibetan primary sources, it argues that Ratnakarasanti's main teacher was Dharmakirtisri (late 10th C.E.) and that Ratnakarasanti's Saratama sought to replace his teacher's Yogacara-Madhyamika framework with a causal explanation of Prajnaparamita through redefining the term Prajnaparamita as the path to awakening, rather than its goal. By unpacking that causal explanation in light of his broader system, the thesis demonstrates the way that Ratnakarasanti's own version of Nirakaravadin-Yogacara-Madhyamika refutes cognitive images (akara) as unreal ultimately, but claims they are still perceived by buddhas out of compassion. This conclusion debunks the long-standing theory that Ratnakarasanti was an Indian proponent of the controversial Tibetan gZhan-stong despite later gZhan-stong propon-ents' attempts to claim him as their own. There are two parts to the study. The first part introduces Ratnakarasanti's life, philosophy and doxography based upon evidence from a Tibetan colophon to his Madhyamika commentary and the Tibetan hagiography of his student Adhisa (a.k.a. Atisa) and upon a comparative analysis of his doxographical works that are prerequisites for reading his Saratama. The second part consists of an annotated translation of the Saratama's introductory section, contrasted with the prior standard interpretation by Haribhadra's (9th century C.E.). In the two appendices are included a Tibetan critical edition and a separate hybrid Sanskrit and Tibetan critical edition of the Saratama's first parivarta based on the extant 11th and 13th century incomplete MSS and on the Tibetan translations in the sDe dge, Peking and sNarthang editions. The hybrid edition also includes my provisional critical edition of the root text - i.e. the first parivarta of the Aryasta - sahasrikaprajnaparamitasutra - and my own translation of two small sample sections of the Saratama, which are extant only in Tibetan, back into Sanskrit.