By Arundhati Roy
First released in 2001, this booklet brings jointly all of Arundhati Roy's political writings to this point. This revised paperback variation contains new essays, written in early 2002: 'Democracy: who is She whilst She's now not at Home', which examines the terrible communal violence in Gujarat, and 'War speak: summer season video games with Nuclear Bombs', concerning the hazard of nuclear struggle within the Subcontinent
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Additional info for Algebra of Infinite Justice
8, p. 74) is probably related to the pūjā-argument. 7 Interestingly, Śabara (and, seemingly, also Jaimini) starts his reply by putting the Vedic sacrificial prescriptions at the centre, insofar as it is only through them that one knows about the result and is then prompted to act (yajñakarma pradhānaṃ syāt. yajater jātam apūrvam. kutaḥ. śabdapūrvatvāt. yad dhi phalaṃ dadāti, tatprayojakam. 9, p. 75). Next, the reply to the first objection is that deities are like ritual substances (dravya), namely ritual elements subordinate to the sacrifice itself (nanu dravyadevatākriyaṃ yajatyarthaḥ.
Katham. devatāyai haviḥ prattaṃ nīrasaṃ bhavati. 6, p. 73). 4. e. as referring to the levels 2 and 3 discussed in the Terminological Foreword, devatās are beside the point when discussing atheism or theism in India. ). g. 5 where he explains that deities, along with plants and animals are not entitled to sacrifice). However, a different understanding of god(s) can find its way through the objector’s reference (possibly evoked in the sūtras by atithivat ‘like a guest’ and explicitly in the Bhāṣya) to the worship (pūjā), since the same term is used also in theistic and devotional contexts.
49). Therefore, the deity is not a subordinate element, [rather], the ritual substance and the ritual action are subordinate to the deity. All these translations have very much benefitted from Clooney’s translations and analysis in his wonderful work dedicated to “rediscovering the Pūrva Mīmāṃsā of Jaimini” (Clooney 1990, pp. 104– 5, 147–149). 6 Clooney 1988 offers an insightful view into the devatādhikaraṇa from the point of view of Pūrva Mīmāṃsā, Śaṅkara and Rāmānuja. 5 Between Theism and Atheism 29 The objector then shifts to a different understanding of sacrifices and adds that sacrifices (yajña) are an instance of worship (pūjā) and that a pūjā is instrumental to the worshipped person (pūjanīya): api ca, yāgo nāma devatāpūjā.