By Norman Lewis
A interesting portrait of the eclectic tribes of India and the distant areas that they inhabit
In the Nineties, the fifty-four million contributors of India’s tribal colonies accounted for seven percentage of the country’s overall population—yet little or no approximately them was once recorded. Norman Lewis depicts India’s jungles as being endangered via “progress,” and his experience of urgency in recording what he can concerning the country’s specific tribes ends up in a compelling and interesting narrative. From the poetic Muria humans whose vitamin comprises monkeys, crimson ants, and crocodiles, to the tranquil mountain tribes who could be on the topic of the Australian Aborigines, to the bare Mundas those who may possibly shoot, with bow and arrow, a person who laughs of their course, Lewis chronicles the original features of the numerous tribes that locate their lifestyle more and more threatened by way of the encroachment of modernity.
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Additional info for A Goddess in the Stones: Travels in India
112i... ]*. 113‘This being the case, the [mind of the] knower of the Self (jnant), while living (Jivann eva), is formed by the Fourth; and he transcends even that Fourth, once his body no longer exists*. 30 INTRODUCTION one has always been — whether he be a bound soul (pasu) or a ‘knower’ (jnanin). 114 Such is the teaching of v. 89, which on its face seems to concern only the bound soul; it is the commen tary that supplies the missing link with this saivite interpretation of the law of karman.
A reading of w . 96-97 — without any reference to the commentary — finds there easily a descrip tion of Jivanmukti and the three ‘ways* capable of leading to it. In 96 is described an aspirant who, benefiting from a grace that is ‘very intense’ (atitfvra), follows the ‘way of Sambhu’, the immediate or direct path to liberation, characterized through the analogy of copper changed alchemically into gold by contact with mercury; such an aspirant accedes to final enlightenment, as it were, ‘effortlessly’ and in this life — the only media tion required being that of the teacher.
14 and v. 26. Note as well that, when Abhinavagupta cites APS 81 in his TA XXVIII 312, and explains it in the following verses, it is as though he were using his treatment of Adisesa’s work in order to comment, though allusively, on his own PS 83. And so the destiny of Abhinavagupta’s Paramdrthasara has been limited to Saiva circles. 2. 1. The text and its commentator Yogaraja describes as a prakarana the text he is commenting on. Though the text of Abhinavagupta does conform to the strictures of the genre in “ This is not the place to pursue the discussion of the elder Paramarthasdra and its relationship to the younger.