Explore the vast range of titles available.

Sacrifice (yajña) is considered to be one of the most mentioned words in the Hindu texts, and Panikkar understands it in relation to the preservation, continuation, and regeneration of the universe in existence. While Panikkar’s interpretation of sacrifice focuses mainly on creation, this article extends his arguments to interpret the Hindu apocalypse as a yajña from four major angles, including the end of a kalpa and the concept of declining dharma in the successive yugas, the journey from the cosmological to the transcendental brahman, entire creation being the food of sacrifice, and the apocalypse as a reflection of the yajña. This study incorporates both śruti and smriti texts.

This article examines significant, yet apparently unnoticed sociolinguistic aspects of the common Sanskrit particlebhoḥand its Prakrit equivalentbho, which are frequently used in respectful addresses in our literary sources. Its specific aim is to demonstrate the important connection betweenbhoḥand members of the twice-born social classes, especially Brahmins, that pertained during a large period of early South Asian history (c. 500 B.C.E.-500 C.E.). The major conclusion it draws is that, at least according to the normative Brahmanical view of this time, both addressing others with the particlebhoḥand being addressed by others with it marked a person as a member of an elite fraternity that was comprised exclusively of either twice-born men or speakers of Sanskrit.

Ingais represented in Argentina by six species and one variety. However doubts emerge about the validity of these taxa. Phenetic relationships were studied among 75 specimens belonging to the seven recognized taxa, in order to evaluate their validity. A morphological matrix of 46 characters was analyzed by clustering and conglomerate methods. The dendrogram and the principal components analyses (PCA) show six groups, consequently six species can be clearly recognized:I. saltensis, I. marginata, I. laurina, I. virescens, I. affinis, andI. uraguensis. A key for the identification of species is presented together with distribution maps in Argentina.

Among the earliest reincarnation narratives found in India’s Puranic texts, we find the stories of Jaya and Vijaya, the two gatekeepers of the spiritual world. Though there is little in these stories to explain reincarnation in a philosophical sense, the teaching of transmigration is implicit in the stories themselves, for we follow the two gatekeepers through three successive incarnations (along with the three incarnations of the divine who follow them through their various lifetimes).

This article examines the structures of the epico-Purāṇic divisions of time (yugas/sandhyās/kalpas) and asks what is joined by the Purāṇic ages known as yugas or joinings. It concludes that these structures reflect a combining of three systems of number—Greek acrophonic, Babylonian sexagesimal and Hindu decimal—represented as divisions of time. Since most interpretations of these structures, particularly yugas, focus on questions of dharma and its decline over the various ages rather than on number, it asks in conclusion if there is any necessary relationship between number and dharma.

This is an addendum to an earlier essay on the Purāṇic cosmograph interpreting it in terms of the principles of stereographic projection: Kloetzli (Hist Relig 25(2): 116—147, 1985). That essay provided an approach to understanding the broad structures of the Purāṇic cosmograph but not the central island of Jambudvīpa or its most important region (varṣa) of Bhārata. This addendum focuses on the works of Ptolemy as a resources for understanding the Purāṇic materials. It reaffirms the broad outlines of earlier conclusions, but by understanding the major concerns of Ptolemy's Geography, is able to provide a far ranging interpretation of the Purāṇic central island of Jambudvīpa. Viewed in the light of the main features of Ptolemy's Geography, Jambudvīpa, the central island of the Purāṇic cosmograph, can be seen as a geograph modeled on the principles of Ptolemy's Geography embedded within a larger cosmograph modeled on the principles of Ptolemy's Planisphaerium—the earth at the center of the universe. Parallels between the seven Ptolemaic climates and the Purāṇic varṣas, the Nile and the Ganges, and the inhabited world (oikumene) and Bhārata deepen our sense of shared tradition as do representations of Bhārata alternately as Alexandria and Babylon.

Beginnings and endings play a crucial role in any text, but they are especially important when the text is devoted to the narration of events; in other words, when it tells a story, as in the case of the Mahabhrata.

Present paper is an attempt to discuss the implications of the correct reading of the Gītikā 5 of Āryabhaṭīyam on Indian Chronology. Prevailing reading 'Bhāratāt pūrvam' and interpretation links the Yugādi -3101 CE epoch of Āryabhaṭīyam with the Mahābhārata War even though the epic itself offered contradicting references. Innumerable efforts have taken place in the past to date the Mahābhārata War around -3101 CE based on Epic astronomical references with no success. Paper explains the anomalous situation by rendering the correct reading for Gṭtikā 5 as 'Bharatāt pūrvam' -interpreting the verse as referring to the Bharata, universal emperor of the Jain myths whose reign corresponded to the beginning of Apasarpini Kaliyuga as per the Jain tradition. Similar is the situation in the case of the Aihole inscription which followed the 'Bharatāt pūrvam' and interpretation links the Yugādi -310ICE epoch of Āryabhaṭa and Jain reckoning of Kaliyuga. Prevalence of Kalidina reckoning in Kerala before the time of Āryabhaṭa is given illustration with many examples of chronograms or dates in alpha-numeric notation known through legends. Astronomical rationale underlying the chronogram 'Bhūmaubhūpoyam prāpya' is explained and CE215 is shown to be the anchor point of Kerala tradition and the Mahā-Maghā congregation. Impact of Mahā-Maghā of Kali 3601 on the Āryārdharātra epoch of Kali 3600 or 21 March CE 499 is explained bringing to light the close quarters that Āryabhaṭa had with Cera capital of Toṇḍi (modern Ponnāni) and Tirunāvāya, the place of Mahā-Maghā congregation. Discussion is made of the beginning of Kollam Era against the backdrop of the astronomical tradition of Kerala. Calendar reckoning in Kerala and the New Year at the earliest epoch of 215CE is shown to have been based on the zenith transit of Sun at the latitude 10°N 51' of Tirunnvāya, the venue of the Mahāmaghā congregation. Āryabhaṭa epoch of 499 CE, Haridatta epoch of 684CE and Kollam Era epoch are shown to be based on the same astronomical rationale and observation at 10N51. Sidereal epoch of Kollam Era 25 Aug 825CE is shown to have considered the zenith transit of Sun at 10°N, marked by the Tṛkkākkara temple.

The conclusions that got derived from astronomical considerations about the homeland of Ārybhaṭa viz. Camravattam (10N51, 75E45) is shown to receive additional support from the socio-cultural factors related to the Jaina tradition in Kerala and South India. It is shown that the Asmaka referred to by Bhāskara-I is the South Indian Jain settlement around Śravaṇabeḷagoḷa (12N51, 76E29) and Dharmasthala (12N53, 75E23) - place receiving the name Asmaka in Jaina canons because of the great stone monoliths at the place. A number of circumstantial evidences have been adduced in support of the above conclusions: (a) Verse 9 of Kālakriyā giving the Jaina 12 fold division of Yuga (b) Verse 5 of Daśagītikā which speaks of Bharata, the first Universal emperor of Jains who accessed the throne from the ĀdināthaṚṣabhadeva at the beginning of Apasarpiṇi Kaliyuga. Āryabhaṭaâs rejection of the 4:3:2:1 cycle of Kṛtādi yugas based on the Smṛtis provide attestation to the new interpretation attempted of the verse (c) Verse 11 of Gola referring to Nandana-vana and Meru represents terminology borrowed from Tiloyapannatti of Jains (d) References to Brahma the primordial deity of Jains in verses 1 of Ganita and 49, 50 of Gola (e) Use of Kali Era having the distinct signature of Āryabhaṭa for the first time in South India with the Aihole inscription of the Cālukya King Pulakeśi-II. Legendary and symbolic account of the derivation of 24 R sines and R cosines in analogy with the rolling up of a stone to achieve height (Rsinea) and then leaving the same to roll down in ease is explained as evidence for the origination of the use of sines with Āryabhaṭa in Kerala. Also effort has been made to review the major conclusions on the homeland of Āryabhaṭa and the controversy on the identity of Aśmaka. Aihole as Āryapura suggests the possibility that the town may have been originally named after Āryabhaṭa or may be the place where he may have attained liberation later in his life as a Jain saint.