Suchergebnisse

Compilation of the inscriptions from Sannati in Karnataka, India

La Commission Constitutionnelle a ete creee par le decret presidentiel No. 100/039 du 21 mars 1991. En son article 2, la Commission a pour mandat: "(1) d'analyser toute la problematique de la democratisation et de produire un rapport a transmettre au President de la Republique; (2) d'organiser le debat national sur la democratisation des institutions et de la vie politique; (3) d'elaborer enfin le projet de la Constitution de la Republique du Burundi et d'en assurer l'explication avant son adoption". La presente note resume les principales regles contenues dans les dispositions du projet de la Commission. (DÜI-Hff)

La Commission Constitutionnelle a ete creee par le decret presidentiel No. 100/039 du 21 mars 1991. En son article 2, la Commission a pour mandat: "(1) d'analyser toute la problematique de la democratisation et de produire un rapport a transmettre au President de la Republique; (2) d'organiser le debat national sur la democratisation des institutions et de la vie politique; (3) d'elaborer enfin le projet de la Constitution de la Republique du Burundi et d'en assurer l'explication avant son adoption". En execution du deuxieme volet de son mandat, la Commission a organise et anime le debat national sur son rapport du 30 septembre au 23 novembre et du 13 au 21 decembre 1991. (DÜI-Hff)

The focus of the present research is to reconstruct the original meaning of the culturally dense term Ved. dákṣiṇā / Pa. dakkhiṇā, which, in the late Vedic language, specifically means the gift due to the priest who officiates the rite in favour of a patron. The discussed data make it possible to postulate a com- pletely different meaning for this term in the early Vedic texts, where it is used to evoke an 'auspicious condition' prototypically proper to a successful leader, both as an effect of previous glorious deeds and as a possible cause of further prosperity. We propose that in the Vedic context this term should be translated as 'magnificence', in which we distinguish two facets, namely: a more abstract one, that is magnificence in potency, as a result of past merits and often associated to the gods' favour, and magnificence in action, i.e. the (sometimes material) outcome of such a condition. The latter may become the crucial ingredient of a simple devotional act of offering. Albeit with the expected differences, we find also in Pali sources a comparable emphasis on such an act of offering, in particular when addressed to a worthy recipient. Indeed, retrofitting the late meaning of dakṣiṇā/dakkhiṇā to the earlier cul- tural and linguistic stages leads to a miscomprehension of many relevant pas- sages and pivotal features of both Vedic and early Buddhist ancient religious and political ideology. This is why we dedicate the last part of the paper to investigating how this assumed notion of 'magnificence' matches with what we know about the most ancient Indo-Aryan societal forms and with what is assumed about the evolution of these forms. We hope in this way to be able to add a crucial element to the interpretation of the cultural dynamic at work between the Buddhist and Vedic cultures, a dynamic characterised by some unresolved tensions such as preservation versus innovation and identity con- struction versus syncretic strategies.