Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

Problems, p. 731-732; J. Przyluski, A People of Punjab ancien: les Udumbara, Journal
Asiatique, 1926 (trans. Baggchi. Pre-Aryan and pre-Dravidian, p. 156). As for aboriginal
influences on Sanskrit, Jules Blcch think rather in Munda influences, especially with
regard to vocabulary (see note HIV, 10).
It has been thought possible relationships between the Dravida and Etruscan, Drava and
the Ural Schrader, Dravidisch und Uralisch (Zeitschriftf. Iranistik u. In-dianistxk, \ \ \, p.
81 ff.) T. Burrmv, Dravidian Studies IV: The Body in Dravidian and Uralia (Bull.
London School Orient. Studies. XI, 1944, p. 328-356).
About nntropologia and ethnology of the Dravidians, G. Montadon, The Race, Les races
(Paris, 1933), p. 174-177, idem. Traite d'Ethnologie Culturelle (Paris, 1934), p. 180 and
ff., A. L. Kroeber Anffiropoiogi / (1923), p. 478 and ff.
As for the religious life of the Dravidian peoples and gramadevata, material and
bibliography is found in G. Oppert, On the Bharatavarsa or original inhabitants of India
(Wetrninster, 1893); W. T. Elmore, Dravidian Gods m Modem Hinduism (New York,
1913); H. Whitehead, The Village Gods of South India (Madras, 1921). Also see ^ S. Ch
Roy, Oraon Religion and Customs (Ranchi, 1928), J. S. Chandler, Names of God in the
Tamil Language Which denote his Oneness (JournalAmer. Orient. Soc, vol. 45, 1925, p.
115-118); O. R. von Ehrenfels, a Matriarchal Traces of Civilization among the Kolli
Malai-yalis (Journal Royal Asiatic Society, Bengal, IX, 1943, p. 29-82).
The contribution of the religious spirit Dravidian Hinduism has been considerable,
however we hesitate to follow the opinion of G. W. Brown (The Sources of Indian
Philosophical Ideas, tn Studies in Honor of Maurice Bloomfield, Oxford, 1920, p. 75-88)
when he accepts a Dravidian origin for all large-des intuitions and fundamental concepts
of Indian thought
With regard to the bid, see: Jarl Charpentier, The Meaning and Etymology of tuja (Indian
Antiquary, 1927, p. 93-99, 130-136, in German, in Festgabe H. Jacobi, 1926, p. 276-297
); J. Przyluski, Totemism vigetalisme et dans Vlnde (RevueHist. d. Religions, 1927, 347-
364).
The gramadevata can take any form: Gramadevatapratistha mentions, among many faiths
"forms" the skull of Brahma, Vishnu's head, the skull of Renuka, the face of Draupadi,
Sita's body, the Pra-matha (procession that follows If you are going to), the Paris
(companions of Visnu), demons of all kinds, the yogini, different kinds of idols of the
Sakti in made-ra, stone or clay, etc..
Note VIII, 9: Snakes, Dragons, NAGA
On the cult and symbolism of the serpent see: J. Ph. Vogel, Serpent Worship in Ancient
and Modern India (Acta Orientalia, II, 1924, p. 279-312) especially p. 305 below, on the
naga in Kashmir and the Punjab (BR Beotra, Gods and 'Tempts in the Suket States,
Journal Asiat. Soc Bengal, 1931, p. 165-176, esp. P. 170 et seq.) , J. Ph. Vogel, Indian
Serpent-Lore or The Nagas in Hindu Legend and Art (London, 1926), p. 35 et seq., M.
Winternitz, Der Sarpabali ein altindischer Schlangencult (MUteil.d. Anthr. Gesell, in
Wien, XVIII, 1888, p. 25 et seq.).
We will not take into account the hypothesis of F. Oldham (The Sun and the Serpent,
London, 1905) according to which the Nagas have been human beings who considered
themselves descendants of the Sun is the first Kern warned that the Nagas were linked to
the Waters. Dragons and snakes are identified with the "Senor place" with the "natives",