Classical Sanskrit poem on Krishna, Hindu deity, also, illustrating the rules of Sanskrit grammar as in Aṣṭādhyāyi of Pāṇini; based on rare manuscripts.

Classical verse work, with commentary by Ānandabodhendrasarasvatī, expounding early Advaita philosophy.

Transferring critical thinking skills and dispositions from the classroom to our relationships is fraught with peril. The constructive infusion of criticality into interpersonal relationships, however, can greatlyenrich such relationships. An important question is how best to accomplish this enrichment process. In response to that question, we suggest the following strategies to facilitate the process of criticality in a relationship: (1) recognize potential argument frames and explore and negotiate these within the context of our relationships; (2) recognize one’s own and the (...) other’s complex context, especially deep-seatedvalues, attitudes, and commitments; (3) frame caring as including both support and criticality and avoid treating others as “spun glass,” too fragile to partake of critical thinking exchanges; (4) apply active listening skills during critical thinking discussions. These strategies can help transform potentially adversarial interactions into positive growth experiences for all concerned. (shrink)

Commentary on Brahmasūtra of Bādarāyaṇa from Vallabhachars view point.

Objective tests of olfaction are widely available to aid in the assessment of olfaction. Their clearest role is in the characterization of olfactory changes, either reported by or suspected in a patient. There is a rapidly growing literature concerned with the association of olfactory changes with certain neuropsychiatric conditions and the use of olfactory testing to supplement conventional assessments in clinical and research practice is evolving. Neural pathways important for olfactory processing overlap extensively with pathways important for cognitive functioning, and (...) especially those important for executive functioning, many of which are concentrated in the frontal lobes. Previous work has identified associations between performance on certain olfactory tests and executive functioning and behavioral measures. More recently, similar associations have also been identified in non-clinical samples, raising new questions as to the utility of olfactory test scores as proxy measures for non-olfactory phenomena. In this systemic review, we sought to identify studies, both clinical and non-clinical, that investigated the associations of olfaction with performance on tasks sensitive to frontal lobe functioning. Our search criteria led to the identification of 70 studies published in English. We examined in detail and tabulated the data from these studies, highlighted each study's key findings, and critically evaluated these studies. We use the results of this review to reflect on some of the current and future challenges concerning the use of olfactory testing in clinical neuropsychiatric practice and research and speculate on the potential benefits of administering phonemic fluency in combination with olfactory testing to enhance its predictive value. (shrink)

On Advaita philosophy; Sanskrit text with commentary and translation.

The ninth chapter of the Haṃsavilāsa of the Gujarati Śaiva author Haṃsamiṭṭhu (born 1738 ad) argues that Pātañjalayoga, conceived of as a conflation of Aṣṭāṅgayoga and Haṭhayoga, cannot be valid soteriology. Pātañjalayoga is presented as a paradoxical and painful attempt to achieve quiescence by forcibly eliminating karma. Haṃsamiṭṭhu, conversely, views ‘euphoria’ (ullāsa) as a prerequisite for liberation, and therefore advocates a painless method of Rājayoga. This is taught as a Śaiva form of the Rāsalīlā involving transgressive substances and behaviour. A (...) frame story establishes Haṃsamiṭṭhu’s authority to teach such practices by revealing his secret identity as Haṃsa, a favored companion of Śiva who incarnates for a single life to promulgate esoteric teachings. The purity of this Rāsalīlā is defended by challenging the validity of a conventional morality that seeks to portray it as abhorrent. (shrink)

The ninth chapter of the Haṃsavilāsa of the Gujarati Śaiva author Haṃsamiṭṭhu (born 1738 ad) argues that Pātañjalayoga, conceived of as a conflation of Aṣṭāṅgayoga and Haṭhayoga, cannot be valid soteriology. Pātañjalayoga is presented as a paradoxical and painful attempt to achieve quiescence by forcibly eliminating karma. Haṃsamiṭṭhu, conversely, views ‘euphoria’ (ullāsa) as a prerequisite for liberation, and therefore advocates a painless method of Rājayoga. This is taught as a Śaiva form of the Rāsalīlā involving transgressive substances and behaviour. A (...) frame story establishes Haṃsamiṭṭhu’s authority to teach such practices by revealing his secret identity as Haṃsa, a favored companion of Śiva who incarnates for a single life to promulgate esoteric teachings. The purity of this Rāsalīlā is defended by challenging the validity of a conventional morality that seeks to portray it as abhorrent. (shrink)

The main aim of this paper is to discuss a recently discovered manuscript of Vāsudēvappāṭṭu and to comment on the characteristic features of the text: its devotional content, language and philosophy. Vāsudēvappāṭṭu is a bhakti song written in the Tamil-Maṇipravāḷa language and attributed to Pūntānam (1547–1640), one of the prominent devotional poets of Kerala, who is often praised as a talented and prolific writer and an ardent devotee of Kṛṣṇa. The first section of the paper investigates the linguistic features of (...) the work, the writing style, and the characteristics of the manuscript itself. The second part focuses on the content of the poem: its style, tone, and religious motives. Furthermore, the article suggests that Vāsudēvappāṭṭu belongs to the South-Indian pāṭṭu genre and discusses the work in the context of the pāṭṭu literature of Kerala. Moreover, to highlight the performative aspects of pāṭṭu, the authors have recorded a traditional recitation of Vāsudēvappāṭṭu, which can be found attached to this paper. The paper also considers the features of the manuscript and therefore contributes to current research on Keralan Bhakti literature and participates in ongoing debates on the production of pre-modern Indian texts and manuscriptology. (shrink)

There are good reasons to think that Vāsudeva, Saṃkarṣaṇa, Pradyumna and Aniruddha already form a sort of implicit tetrad in the HV. The aim of this paper is to draw attention to often overlooked data related to this tetrad. (1) Upon first reading, the sequence of the HV episodes appears to be somewhat disconnected, and might lead one to conclude that no such grouping of these figures had as of yet taken place. Nevertheless, a closer look at the structure (...) of the text makes it clear that these four characters are one of the main focuses of the narrator’s interest. (2) The relationships of these four heroes to one another and to other deities will be examined. In addition to their close kinship, these heroes with the exception of Aniruddha, are also said to be incarnations of other entities; thus the logic underpinning this grouping must be located at this other level. (3) Considered against the backdrop of the entire HV, one realizes that a basic pattern is established in which the presence of the goddess, under various names and functions, is required not only to facilitate Saṃkarṣaṇa’s and Kr̥ṣṇa’s births and actions on earth, but also the actions of Pradyumna and Aniruddha. In fact, neither Kr̥ṣṇa Vāsudeva, nor Saṃkarṣaṇa, nor Pradyumna nor Aniruddha can act entirely independently of her assistance. (4) The HV does not employ the word vyūha in connection with the group of Vāsudeva, Saṃkarṣaṇa, Pradyumna and Aniruddha. Nevertheless, during the battle waged to deliver Aniruddha, the idea of vyūha is present even if the word itself is not. HV 110.47–49 describes a true trivyūha composed of three fighters (Vāsudeva, Saṃkarṣaṇa and Pradyumna), who are arranged in such a way as to protect one another. The episode of Aniruddha’s liberation appears to be the missing link, showing clearly that at least Kr̥ṣṇa, Saṃkarṣaṇa and Pradyumna are capable of assuming a vyūha as they fight the Rudraic forces. (shrink)

The Journal of Oriental Research was started in 1927 by Prof. S Kuppuswami Sastri, who was also the founder of the Kuppuswami Sastri Research Institute. Originally an annual journal, its regularity has been disturbed due to financial difficulties. Th e present issue comprises volumes eighty-three to eighty-four and has been funded by the Dr V Raghavan Memorial Endowment.

The present article examines two narratives from the epic Mahābhārata (MBh), focused on the topic of desire (kāma) and the relationship erotic – ascetic (kāma – tapas). The first one is about the horned ascetic Ṛṣyaśṛṅga (MBh, 3); the second – about the teaching of God Kṛṣṇa Vāsudeva to the king Yudhiṣṭhira, culminating in the “Song of Kāma” (MBh, 14). Both narratives are interpreted in the perspective of Hindu ethics, whose foundation is dharma, a key concept of Hinduism. The (...) epics propagate an ideal dharmic code of conduct, based on the so-called four life goals – puruṣārtha. One of these four life goals is kāma – the realm of desires, emotions and sensual pleasures. The present analysis aimed at introducing how, by activating the didactic- pedagogical and receptive potential of storytelling, are communicated fundamental behavioural norms and principles regarding the “correct” realization of the individual in the sphere of desires, which means not to kill/annihilate the desires, but to learn to grasp and manage them. (shrink)