By Vanessa R. Sasson, Jane Marie Law
In modern Western tradition, the observe "fetus" introduces both a political topic or a literal, medicalized entity. Neither of those frameworks does justice to the massive array of non secular literature and oral traditions from cultures all over the world within which the fetus emerges as a robust image or metaphor. This quantity offers essays that discover the depiction of the fetus within the world's significant spiritual traditions, discovering a few notable commonalities in addition to fascinating ameliorations. one of the subject matters that emerge is the tendency to conceive of the fetus as by some means self sustaining of the mother's physique -- as with regards to the Buddha, who's defined as inhabiting a palace whereas gestating within the womb. nonetheless, the fetus may also symbolically signify profound human wishes and feelings, reminiscent of the common adventure of vulnerability. The authors observe how the arrival of the fetal sonogram has reworked how humans in all places think the unborn at the present time, giving upward thrust to a slender variety of decidedly literal questions about personhood, gender, and incapacity.
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Additional resources for Imagining the Fetus the Unborn in Myth, Religion, and Culture (Cultural Criticism)
For more information on Jainism, see W. Schubring, The Doctrine of the Jainas, Lala Sundarlal Jain Research Series 15, trans. W. Beurlen (Delhi: Motilal Banarsidass, 2000); H. Glasenapp, Jainism: An Indian Religion of Salvation, trans. S. B. Shrotri (Delhi: Motilal Banarsidass, 1999); P. Dundas, The Jains (London: Routledge, 1992); P. S. Jaini, The Jaina Path of Purification (Delhi: Motilal Banarsidass, 1998). 4. Biographies of some of the Jinas are already found in the Kalpa Sūtra, and Kr․․sn ․a occurs in the Antagad ․adasāo.
See Jean Varenne, Cosmogonies védiques (Paris: Les Belles Lettres, 1982), 218. 15. 1–3 (in Upanis․ads, Olivelle’s translation, 127). 16. 23–26, my translation. the story of sam ․ kars․an ․ a’s and kr․․s n ․ a’s births 21 The text is quite clear: Hiran ․yagarbha, the Golden Embryo, is Vis․n ․u himself. Having produced the waters, he hatched a golden egg from which Brahmā is born, and from Brahmā all the creatures. At first sight, the story of the yellow-garmented Kr․․sn ․a’s birth has no relationship with the Hiran yagarbha myth.
1; his absence during the Mahābhārata war. 24. 46–47 (Ānandāśrama Sanskrit Series 54, Poona, India, 1909). 25. 19 (my translation). the story of sam ․ kars․an ․ a’s and kr․․s n ․ a’s births 27 and thus saved by the goddess. One does not need an in-depth knowledge of the Purān ․ as to understand that Sam ․ kars․an ․a follows precisely the same trajectory as Snake Śes․a, of whom he is said to be the incarnation. The sequence of episodes found in the story of Kr․․sn ․a’s birth—the destruction of the living beings (the ․Sad․garbhāh․ killed by Kam sa), a remnant saved (Śes․a-Sam ․ ․ kars․an ․a) and the appearance of an all-encompassing deity (Vis․n u-Nārāyan a-Kr s n a)—is the typical pattern of the ․ ․ ․․․ mythology of the cosmic dissolution ( pralaya).
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