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Indo-Iranian Journal 52 (2009) - 53,1 (2010)

Indo-Iranian Journal
Indo-Iranian Journal / Editors-in-Chief: Hans Bakker ... - Leiden : Brill.
Erscheinungsverlauf: 1.1957 -
ISSN 0019-7246 (Print-Ausgabe)
ISSN 1572-8536 (Online-Ausgabe)
URL: Brill

Hinweis: Die DOI-Links (Digital Object Identifier) funktionieren (noch) nicht!

52,2-3 (2009)
K. R. Norman:
Sanskritisms or Orthographical Variants?, S. 101-114
DOI: 10.1163/001972409X12562030836570
Abstract: In Middle Indo-Aryan, Old Indo-Aryan consonant groups as a general rule assimilate to geminate groups or are resolved by a svarabhakti vowel. Some consonant groups in Pāli are neither assimilated nor resolved. Where they are identical with Sanskrit they are commonly called "Sanskritisms". Some are deliberate, e.g. brāhmana. Others are only apparent, and happen to have acquired in some way a shape which is identical with that expected in Sanskrit. Where they occur in verse, an analysis of the metre shows that the appearance of Sanskritisms may possibly be due to the reduction of the length of the svarabhakti vowel in an attempt to facilitate recitation. I would suggest that these are not attempts to make a text look more like Sanskrit. They are really examples of orthographic variation.

Clarke, Shayne:
When and Where is a Monk No Longer a Monk? On Communion and Communities in Indian Buddhist Monastic Law Codes, S. 115-141
DOI: 10.1163/001972409X445915
Abstract: Indian Buddhist monks and nuns who commit pārājika offences are generally deemed to be asamvāsa ("not in communion"). In this paper I question the simplistic equation of asamvāsa with "expulsion." I discuss the case of a matricide monk who, having been expelled, went down the road and set up a new monastery. I use this example to throw light on local and translocal aspects of Buddhist monastic ordination, suggesting that asamvāsa may refer not to a loss of communion from the Sangha of the Four Quarters, but from a specific, local monastic community.

Kieffer-Pülz, Petra
The Ganthārambhakathās of Upasena's Saddhammapajjotikā and Vajirabuddhi's Vajirabuddhitīkā, S. 143-177
DOI: 10.1163/001972409X12562030836778
Abstract: The introduction to the oldest Vinaya subcommentary of the Theravādins, Vajirabuddhi's undated Vajirabuddhitīkā (after the 7th, before the 12th centuries) has a parallel in Upasena's Saddhammapajjotikā, a commentary on the Niddesa (877 AD). A detailed comparison of this otherwise not transmitted passage that describes and defines a perfect speaker (vatta) makes it plain that the text of the Saddhammapajjotikā as it has come down to us is heavily corrupted. It, furthermore, made probable that the Vajirabuddhitīkā borrowed this passage from the Saddhammapajjotikā before the corruption of the latter. Thus we have the 9th century AD as a terminus post quem for the origin of the Vajirabuddhitīkā.

Salomon, R.:
Aśvaghosa's Saundarananda IV-VI: A Study in the Poetic Structure of Buddhist Kāvya, S. 179-196
DOI: 10.1163/001972409X12562030836732
Abstract: A careful reading of the Buddhist epic Saundarananda shows that the poet Aśvaghosa strategically repeated and manipulated key words, phrases, and images from the love scene in sarga IV in the scene of Sundarī's despair in sarga VI. The earlier images of love and pleasure are transformed into symbols of despair and misery, illustrating the fundamental Buddhist principles of suffering and impermanence.

Falk, Harry:
Two Dated Sātavāhana Epigraphs, S. 197-206
DOI: 10.1163/001972409X445924
Abstract: The length of reign of the individual Sātavāhana kings is often defined on the basis of the records of the Purānas. Contradictory as these records are, more reliable evidence is provided by dated documents of their time, which are, unfortunately, rare. A sealing re-interpreted here, shows that Sātakanni, starting the dynasty, lived for at least 30 years, in line with the Purānas who allot him 56 years. A dedicatory plaque from Kanganhalli is dated to the 35th year of Śrī-Pulumāvi, a date supported by a single line in the Matsyapurāna, which, however, has mixed several accounts into one, so that up to now a much shorter life-span for Vāsisthīputra Pulimāvi was expected. In addition, this epigraph presents evidence for a place otherwise only known through Ptolemy's list of Indian cities, and for the habit of buying in favour of the sangha by spreading out coins, as known from the much older story of Anāthapindada.

Bakker, Hans:
The So-called 'Jaunpur Stone Inscription of Īśānavarman', S. 207-216
DOI: 10.1163/001972409X12525778274224
Abstract: An incomplete Sanskrit inscription found in the south gate of the Jami Masjid at Jaunpur has traditionally been ascribed to the Maukhari king of Kanauj Īśvaravarman (first half of 6th century). Collation of this inscription with another Maukhari inscription (the Haraha Stone Inscription of Īśānavarman) makes it clear that the Jaunpur inscription is to be ascribed to his son Īśānavarman or one of his successors. This collation is made possible by recovering the metrical structure of the very fragmentary Jaunpur inscription. The article edits the text of the Jaunpur inscription in its versified form, gives a translation, and presents a comparison with the Haraha Inscription in the annotation.

Hara, Minoru:
Divine Procreation, S. 217-249
DOI: 10.1163/001972409X12562030836697
Abstract: This article discusses the procreation of gods and sages in ancient India, which is contrasted to the ordinary way of procreation among human beings. It is sporadically mentioned in the classical Sanskrit literature, but more systematically in the commentary literature. The divine beings could dispense with sexual contact for bringing about their offspring and produce offspring by such acts as touching (śparṣa), thinking (saṃkalpa), addressing (ullapana), smiling (upahasana), etc., some of which are also found in a list of the so-called dohadas of plants and trees for bringing about flowers (puṣpa).

Bodewitz, H.W.:
The dialogue of Yama and Yamī (RV. 10, 10), S. 251-285
DOI: 10.1163/001972409X445942
Abstract: In this paper after a short discussion of the Rigvedic dialogue hymns and their general interpretations focusing on the ākhyāna theory and "Legendenzauber" one special hymn (10, 10) dealing with the famous dialogue between the twins Yama and Yamī has been translated with an elaborate commentary. Here especially its treatment in a recent book of Susanne Knaus on the Rigvedic dialogue hymns forms the starting-point. One of the problems of this hymn is the interpretation of the erotic aspects of this dialogue and the situation of the beginning of the human race, which mostly is associated with unavoidable incest.

Witzel, Michael:
Moving Targets? Texts, language, archaeology and history in the Late Vedic and early Buddhist periods, S. 287-310
DOI: 10.1163/001972409X12562030836859
Abstract: The Late Vedic and earliest Buddhist texts are investigated to indicate their relative historical layering. Besides the texts themselves, their language, place names, archaeological and inherent historical background are brought to bear. These data and those on some historical contemporaries of the Buddha do not indicate a correlation with late Vedic personalities and texts. A certain period of time separates both corpora.

Jamison, Stephanie W.:
Sociolinguistic Remarks on the Indo-Iranian *-ka-Suffix: A Marker of Colloquial Register, S. 311-329
DOI: 10.1163/001972409X12562030836615
Abstract: The widespread Indo-Iranian *-ka suffix (also widely distributed elsewhere in Indo-European) is generally characterized as a diminutive or deprecatory marker, shading into pleonastic meaninglessness. However, it is easier to account for its extremely varied distribution and diverse functions by interpreting it as a sociolinguistic marker of colloquial or informal speech. The explosive growth of the suffix in the "middle" period languages of both Iranian and Indo-Aryan results in part from the greater representation of vernacular speech in those languages, but also from the convenience of the suffix as a means of staving off word-final phonological erosion. The suffix is also associated with speech by and about women from the ancient period (Vedic Sanskrit and Avestan) onwards. is association results from the fact that women are typed as colloquial speakers throughout these texts, lacking access to high-register grammatical forms and styles, and therefore paying attention to women's speech in ancient texts may give us a window on the colloquial register that is otherwise unavailable to us in these elite products.

Kellens, Jean:
Eaux stagnantes, S. 331-334
DOI: 10.1163/001972409X12562030836651
Abstract: The fragment of the recitative for a sacrifice to the waters which was inserted in the Avestan Yasna under the title āb zōhr, if correctly understood, teaches that the offerings must be brought to stagnant waters.

52,4 (2009)
Beníšek, Michael:
Middle Indo-Aryan Ablative and Locative Markers in Romani, S. 335-362
DOI: 10.1163/001972409X445951
Abstract: The paper inquires into the origin of Romani ablative and locative markers against the background of the Middle Indo-Aryan development. It shows that there are no overt reflexes of the old thematic locative ending -e in Romani, although several zero-marked adpositions and adverbs are reflexes of the forms in -e. The paper argues for the origin of Romani -e in the late MIA locative -ahim, and of Romani -al in the Śaurasenī ablative -ādo. A degree of adverbial productivity of both suffixes is also dealt with. Then the paper analyses the nominal locative and ablative markers -te and -tar respectively, which derive from postpositions. The initial consonant of both suffixes is proposed to reflect their common ancestor in the pronominal base t-, whereas the final segments -e and -ar are argued to be remnants of inflectional affixes related to -e and -al respectively.

BOOK REVIEWS, S. 363-382
Publications Received, S. 383-396

53,1 (2010)
Salomon, Richard:
Like Father, Like Son: Poetic Strategies in "The Middle Brother" (Madhyama-vyāyoga) Attributed to Bhāsa, S. 1-22
DOI: 10.1163/001972410X12686674794330
Abstract: The one-act Sanskrit drama Madhyama-vyāyoga or "The Middle Brother" attributed to Bhāsa describes an oedipal encounter between the Pāndava hero Bhīmasena and his half-demon son Ghatotkaca. The author utilizes subtle techniques of word choice and strategic repetition of key words, particularly sadrśa 'like, similar,' to hint at the underlying similarity of the superficially unlike pair. This keyword technique, which is found only sporadically in Sanskrit, is compared to similar techniques in other literatures, particularly the Leitwortstil characteristic of Biblical Hebrew.

Sobisch, Jan-Ulrich:
Were Sa-pan and 'Jig-rten-mgon-po "Neoconservatives?" Utility and Futility of Source-Culture Alien Categories, S. 23-33
DOI: 10.1163/001972410X12686674794376
Abstract: In his influential Tibetan Renaissance (publ. 2005), Ronald Davidson categorizes the two eminent masters of the late 12th and early 13th centuries, Sa-skya Pandita Kun-dga'-rgyal-mtshan and 'Bri-gung 'Jig-rten-mgon-po, as "neoconservatives," portraying them as having an un-Buddhist and inauthentic fixation on India, and as working to suppress any deviation from their norms. This paper critically investigates Davidson's general and specific interpretations of his categorization and raises the question of methodology.

REVIEWS, S. 35-94