A Concise Dictionary of Indian Philosophy: Sanskrit Terms by John Grimes

By John Grimes

It comprises etymological roots and the meanings of phrases basic to epistemology, metaphysics, and useful teachings of the heterodox and orthodox colleges of Indian philosophy. Cross-referncing has been supplied and numerous charts are incorporated that supply information about relationships, different types, and sourcebooks suitable to the person faculties. This new and revised 3rd version offers a complete dictionary of Indian philosophical phrases, offering the phrases in either devanagari and roman transliteration besides an English translation. It deals detailed meanings of phrases used as technical phrases inside specific philosophical platforms.

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Iranian studies or the related fields of study mentioned above are the traditional breeding‐grounds of the study of Zoroastrianism, but (so far) Zoroastrian studies does not exist as an integrated field of study. While there are several loose networks of scholars regularly interacting in various contexts, there is neither a scholarly journal devoted to Zoroastrian studies nor a review bulletin; and there is no scholarly association or organization for scholars of Zoroastrian. In all this, the study of Zoroastrianism is characterized by a considerable delay compared to the study of most other religious traditions.

Several of our contributors are her students, colleagues, or co‐authors (de Jong, Grenet, Hinnells, Kotwal, Kreyenbroek, Rose, Shaked, Williams), and it is safe to say that scholars of Zoroastrianism can ill afford to not engage with her work, even if critically. Contributions of Zoroastrian and Iranian Scholars The reader will by now have noticed the complete absence of Zoroastrian scholars from our account. During the 18th and 19th centuries, when the academic study of Zoroastrianism developed in European Universities, Parsis were engaged in a fierce controversy on the calendar (Stausberg 2002b II: 434–440; see also Rose, “Festivals and the Calendar”; Sheffield, “Primary Sources: Gujarati,” this volume) that generated great scholarly interest in ancient Iranian texts and history.

In all this, the study of Zoroastrianism is characterized by a considerable delay compared to the study of most other religious traditions. In addition, there is no academic department of Zoroastrian studies, not even in Iran or India. However, just as specialist positions in a number of religions were being established during recent decades at Western universities – often with considerable financial input from adherents – there are now a handful of academic positions in Zoroastrian studies, all located in “diasporic” hot spots: • From 1929 to 1947 the Bombay Zoroastrian community funded a position called the “Parsee Community’s Lectureship in Iranian Studies” at the School of Oriental and African Studies (SOAS, renamed from the School of Oriental Studies in 1938) in the University of London.

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