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How did Iran remain distinctively Iranian in the centuries which followed the Arab Conquest? How did it retain its cultural distinctiveness after the displacement of Zoroastrianism - state religion of the Persian empire - by Islam? This latest volume in "The Idea of Iran" series traces that critical moment in Iranian history which followed the transformation of ancient traditions during the country's conversion and initial Islamic period. Distinguished contributors (who include the late Oleg Grabar, Roy Mottahedeh, Alan Williams and Said Amir Arjomand) discuss, from a variety of literary, artistic, religious and cultural perspectives, the years around the end of the first millennium CE, when the political strength of the 'Abbasid Caliphate was on the wane, and when the eastern lands of the Islamic empire began to be take on a fresh 'Persianate' or 'Perso-Islamic' character. One of the paradoxes of this era is that the establishment throughout the eastern Islamic territories of new Turkish dynasties coincided with the genesis and spread, into Central and South Asia, of vibrant new Persian language and literatures. Exploring the nature of this paradox, separate chapters engage with ideas of kingship, authority and identity and their fascinating expression through the written word, architecture and the visual arts.
This volume contains thirteen contributions on the origin of the feminine gender and its relation to the collective in the Indo-European parent language. The Indo-European daughter languages have got mostly a three-gender system, however the early attested Anatolian languages owned only two genders. In this respect, it is debatable whether the feminine gender is primary or arose secondarily from another morphological category. Due to special morphological and morphosyntactic phenomena it is also questionable whether the neuter plural of the individual languages continues an inflectional category or it was rather grammaticalized from an original word formation category collective. The authors suggest different approaches on the question of the relationship between feminine and collective.
Myths are the expression of a form of knowledge essential to life. Including mainly previously unpublished work by A.M. Hocart the book examines such issues as: Why a queen should not have been married before; why a guest is sacred; why people are believed to have been turned into stone; how money originated. These issues are considered as part of a socio-religious complex embraced in many parts of the world, both East and West. (There are chapters on the UK, India, Sri Lanka, Africa, Fiji, Egypt, and Ancient Greece).
Puspika 2 is the outcome of the second International Indology Graduate Research Symposium and presents the results of recent research by young scholars into pre-modern South Asian cultures with papers covering a variety of topics related to the intellectual traditions of the region. Focusing on textual sources in the languages in which they were composed, different disciplinary perspectives are offered on intellectual history, linguistics, philosophy, literary criticism and religious studies.
Puspika 2 is the outcome of the second International Indology Graduate Research Symposium and presents the results of recent research by young scholars into pre-modern South Asian cultures with papers covering a variety of topics related to the intellectual traditions of the region. Focusing on textual sources in the languages in which they were composed, different disciplinary perspectives are offered on intellectual history, linguistics, philosophy, literary criticism and religious studies.
The book deals with Mongolian loanwords in the Kipchak Turkic languages Tatar and Bashkir of the Volga area. After the sudden rise of the Chingisid Empire, Middle Mongolian exerted a vehement influence on the languages spoken in the subdued territories. This was the case even in the north-western most part of the empire. Tatar and Bashkir borrowed numerous Middle Mongolian words that reflect the culture of the Mongols of that age. In the following centuries, this vocabulary underwent significant changes in phonetics, morphology, semantics, and stylistic values. Middle Mongolian is reflected differently even in the languages of the socalled Altaic family. The author examines changes on both the Mongolian and the Kipchak side. The material provides valuable data that document important processes of the language history of the region. The book tries to capture characteristic elements of a language contact that has resulted in a variety of substantial loans belonging to many different semantic layers.
The Yogacana-Vijnanavada Idealism was the last great creative synthesis of Buddhism and its position in that tradition is comparable to that of the Advaita Vedanta. In this present book the author deals with the Yogacara-Vijnanavada in all its aspects and bearings, historically, analytically and comparatively. The first two chapters show, with great clarity and sufficient detail, the origin and development of the Yogacara idealism as an outcome of those fruitful and dynamic ideas associated with the previous schools of Buddhism, especially with the Sautrantika and the Madhyamika. The originality of the Yogacara synthesis of Buddhist teachings has been clearly brought out, and the individual contributions made by the philosophers of this school, such as Asanga, Vasubandhu, Sthiramati, Dignaga, Dharmakirti and Santaraksita, have received adequate attention. The subsequent chapters, which form the core of the work, represent a constructive and critical exposition of the Yogacara metaphysics, its idealism and absolutism as well as its spiritual discipline. This reprint after a lapse of ten years fills the need of the researchers.