Myriad Concerns: Indian Macro-Time Intervals (Yugas, Sandhyās and Kalpas) as Systems of Number

Kloetzli, W. Randolph

doi:10.1007/s10781-013-9196-1

Cited by 5 publications

(4 citation statements)

References 22 publications

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“…This reflects the proclivities of the wider premodern South Asian intellectual milieu in which Buddhism was situated, where we find a widespread Indian philosophical interest in large numbers and enormities of scale. See, for instance, the work of Kloetzli and González-Reimann (Kloetzli 2013;González-Reimann 2002. It is salient here to note the interplay of the macroscopic and microscopic as a literary motif, where immensity is often paradoxically conveyed through the infinitesimal.…”

Section: Notesmentioning

confidence: 97%

The Personal and the Planetary: Buddhism, Climate Change, and Anthropocene Time

Verchery

2023

Religions

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Dipesh Chakrabarty describes the problem of climate change as in part one of temporal incommensurability. For most of human history, we have enjoyed the primacy of anthropocentric “world-historical” time. But as climate change becomes an increasingly dominant preoccupation in our daily lives, we experience a rupture in everyday world-historical time and the incursion of a new timescale: the inconceivably vast and impersonal scale of “planetary-geologic” time. The incommensurability between the personal scale of human time and the vast planetary scale of climate change has produced an affective crisis, confronting us with the very limits of our imaginative capacity. In this essay, I argue that although the specifics of climate change may be new, human imaginative engagement with deep time is not. Animated by the conviction that Buddhist literature and thought contain robust theoretical and conceptual ideas that can enrich philosophical and ethical thinking, I bring select Buddhist concepts to bear on the problem of temporal incommensurability. Rather than suggest any general “Buddhist” way of thinking about time, I argue that Buddhist sources can offer new conceptual points of entry into the problem of temporal incommensurability itself, specifically addressing how we might differently conceptualize the relationship between the personal and the planetary in order to address the affective crisis identified by Chakrabarty.

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Section: Notesmentioning

confidence: 97%

The Personal and the Planetary: Buddhism, Climate Change, and Anthropocene Time

Verchery

2023

Religions

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“…Y también es posible que esta tradición numérica nativa haya dado origen al sistema puránico de cómputo sin la necesidad de influencias externas las cuales, repetimos, en todo caso no hubieran hecho sino confirmar algo ya aceptado. ' 23 This also means that Kloetzli's discussions (Kloetzli 2013) are tangential to our project. Kloetzli proposes that the structure of the yuga cycle reflects a combination of three different numbering systems: 'Greek acrophonic, Babylonian sexagesimal and Hindu decimal' (p. 631).…”

Section: Measurement In Divine Yearsunclassified

Divine Descent and the Four World-Ages in the Mahābhārata – or, Why Does the Kṛṣṇa Avatāra Inaugurate the Worst Yuga?

Brodbeck

2022

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“…2 All Mahābhārata references are to the Critical Edition (Sukthankar 1933-66). 3 On the topic of yugic-social and cosmic time cycles in the Mahābhārata, see Koskikallio (1994); Vassilkov (1999); González-Reimann (2002; Yano (2003); Thomas (2007); Kloetzli (2013); Hudson (2013: 146-77); and Hiltebeitel (2011a: 243-336).…”

Section: Introductionmentioning

confidence: 99%

The ‘purāṇification’ of the death of Kṛṣṇa

Austin

2023

Visions and Revisions in Sanskrit Narrative

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Popular Hindu mythology tends to understand the death of Kṛṣṇa as initiating the turnover from the Dvāpara to the Kali Yuga. Additionally, this Kali Yuga discourse of dharmic devolution often attracts the related theme of pralaya or cosmic dissolution. It is often assumed that these yugic and cosmic implications of Kṛṣṇa's death are established in the Mahābhārata. This chapter seeks to historicise the material by tracing a pattern of amplification from the Mahābhārata to the Harivaṃśa and finally to the Viṣṇu Purāṇa, wherein we find the most explicit setting of Kṛṣṇa's death against both Kali Yuga and pralaya discourse. As such, this chapter demonstrates that the Harivaṃśa mediates between the itihāsa and purāṇa genres and that the Mahābhārata, while partaking to an extent of the language and mythos of the purāṇas, is not so thoroughly purāṇified as is often assumed.

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Myriad Concerns: Indian Macro-Time Intervals (Yugas, Sandhyās and Kalpas) as Systems of Number

Cited by 5 publications

References 22 publications

The Personal and the Planetary: Buddhism, Climate Change, and Anthropocene Time

The Personal and the Planetary: Buddhism, Climate Change, and Anthropocene Time

Divine Descent and the Four World-Ages in the Mahābhārata – or, Why Does the Kṛṣṇa Avatāra Inaugurate the Worst Yuga?

The ‘purāṇification’ of the death of Kṛṣṇa

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