Relevant bibliographies by topics / Authors, Sanskrit

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Academic literature on the topic 'Authors, Sanskrit'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Authors, Sanskrit"

1

Gansten, Martin. "Notes on Some Sanskrit Astrological Authors." History of Science in South Asia 5, no. 1 (August 19, 2017): 117. http://dx.doi.org/10.18732/h2794c.

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This paper supplements and corrects the information given in the works of David Pingree regarding four major authors on Tājika or Sanskritized Perso-Arabic astrology from the fourteenth to the seventeenth century: Tejaḥsiṃha, Yādavasūri, Bālakṛṣṇa and Balabhadra. It further contributes information on a fifth such author, Tuka, not discussed by Pingree.
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Gansten, Martin. "Some Early Authorities Cited by Tājika Authors." Indo-Iranian Journal 55, no. 4 (2012): 307–19. http://dx.doi.org/10.1163/001972412x620385.

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AbstractIn comparison with the spread of Perso-Arabic astrological traditions into medieval Europe, the Indian reception of the same knowledge systems, known in Sanskrit as tājika-śāstra, has received little scholarly attention. The present article attempts to shed some light on the history of the transmission of tājika-śāstra by examining the statements of Sanskrit authors about their earliest non-Indian sources. In particular, the identities of five traditionally cited authorities—Yavana, Khindhi, Hillāja, Khattakhutta and Romaka—are discussed on the basis of text-internal, historical and linguistic evidence.
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Mishra, Vimal, and R. B. Mishra. "Handling of Infinitives in English to Sanskrit Machine Translation." International Journal of Artificial Life Research 1, no. 3 (July 2010): 1–16. http://dx.doi.org/10.4018/jalr.2010070101.

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The development of Machine Translation (MT) system for ancient language like Sanskrit is a fascinating and challenging task. In this paper, the authors handle the infinitive type of English sentences in the English to Sanskrit machine translation (EST) system. The EST system is an integrated model of a rule-based approach of machine translation with Artificial Neural Network (ANN) model that translates an English sentence (source sentence) into the equivalent Sanskrit sentence (target sentence). The authors use feed forward ANN for the selection of Sanskrit words, such as nouns, verbs, objects, and adjectives, from English to Sanskrit User Data Vector (UDV). Due to morphological richness of Sanskrit, this system uses only morphological markings to identify Subject, Object, Verb, Preposition, Adjective, Adverb, Conjunctive and as well as an infinitive types of sentence. The performance evaluations of our EST system with different methods of MT evaluations are shown using a table.
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Mesheznikov, Artiom, and Safarali Shomakhmadov. "The Updated Data on Sanskrit Manuscripts of the Serindia Collection (IOM, RAS): Perspectives of the Study." Written Monuments of the Orient 6, no. 2 (February 9, 2021): 22–42. http://dx.doi.org/10.17816/wmo56800.

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This article presents the preliminary results of the study on the Sanskrit manuscripts of the Serindia Collection of the Institute of Oriental Manuscripts, RAS. Basing on the previous researches, as well as on the results of the efforts of the Sanskrit Group within Serindica Laboratory, the authors outline the structure and repertoire of the Sanskrit part of the Serindia Collection, supplementing it with the description of paleographic and codicological aspects of the Sanskrit manuscripts.
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Truschke, Audrey. "Contested History: Brahmanical Memories of Relations with the Mughals." Journal of the Economic and Social History of the Orient 58, no. 4 (July 9, 2015): 419–52. http://dx.doi.org/10.1163/15685209-12341379.

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Brahman Sanskrit intellectuals enjoyed a century of relations with the Mughal elite. Nonetheless, such cross-cultural connections feature only sporadically in Persian chronicles, and Brahmans rarely elaborated on their imperial links in Sanskrit texts. In this essay I analyze a major exception to the Brahmanical silence on their Mughal connections, theKavīndracandrodaya(“Moonrise of Kavīndra”). More than seventy Brahmans penned the poetry and prose of this Sanskrit work that celebrates Kavīndrācārya’s successful attempt to persuade Emperor Shah Jahan to rescind taxes on Hindu pilgrims to Benares and Prayag (Allahabad). I argue that theKavīndracandrodayaconstituted an act of selective remembrance in the Sanskrit tradition of cross-cultural encounters in Mughal India. This enshrined memory was, however, hardly a uniform vision. The work’s many authors demonstrate the limits and points of contestation among early moderns regarding how to formulate social and historical commentaries in Sanskrit on imperial relations.
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Silk, Jonathan A., and Péter-Dániel Szántó. "Trans-Sectual Identity." Indo-Iranian Journal 62, no. 2 (June 12, 2019): 103–61. http://dx.doi.org/10.1163/15728536-06202001.

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Abstract The Praśnottararatnamālikā is a small tract containing 62 questions, paired with their answers. It is extraordinary that this text has been transmitted within Hindu, Jaina and Buddhist traditions, in Sanskrit, Prakrit and Tibetan, variously attributed to different authors. The present study examines what is known of the text, which from early on drew the attention of modern scholars, and presents editions of its Sanskrit and Tibetan versions, along with a translation and annotations.
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Gansten, Martin. "Note on the Indian Planetary Exaltations and their Greek-Language Sources." History of Science in South Asia 8 (August 28, 2020): 77–82. http://dx.doi.org/10.18732/hssa66.

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A close examination of the lists of planetary exaltations given by two of the earliest known Sanskrit authors on horoscopic astrology – Mīnarāja and Sphujidhvaja – solves the confusion surrounding Mīnarāja’s idiosyncratic assignment of degrees and suggests that both authors, and indeed all later Indian astrological literature, depended for this doctrine on a single, Greek-language source.
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Canevascini, Giotto. "On Latin mundus and Sanskrit muṇḍa." Bulletin of the School of Oriental and African Studies 58, no. 2 (June 1995): 340–45. http://dx.doi.org/10.1017/s0041977x00010818.

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Thanks to its variety of meanings, the word mundus had already aroused the interest of classical authors. It is in fact widely attested throughout the history of the language both as an adjective and as a noun.The adjective mundus, -a, -um means primarily ‘propre, d’ où soigné, coquet, élégant’ (DELL, 420), but is it also found used in the rural language when the act of cleaning is involved as is proved by the occurrence in this context of the derived verbs commundō, emundō, and by the expression mundus ager. The definition given to the adjective as mundus quoque appellatur lautus et purus (in Festus, cf. DELL, 420) accounts for this particular meaning because we find expressions describing earth ready for farming as humus subacta et pura ‘earth (which has been) worked and cleaned’. The relevance and wide distribution of this meaning of the adjective in the spoken language is made apparent by the occurrence in the Romance languages of numerous derivatives, such as Italian mondo ‘cleaned, purified’ and mondare ‘to husk, thresh, weed’, or French monder ‘to clean by separating something impure’ and émonder ‘to remove dead branches, to lop a tree’.
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Freschi, Elisa. "Commenting by Weaving Together Texts: Veṅkaṭanātha’s Seśvaramīmāṃsā and the Sanskrit Philosophical Commentaries." Philological Encounters 3, no. 3 (November 23, 2018): 337–58. http://dx.doi.org/10.1163/24519197-12340056.

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Abstract What makes a text a “commentary”? The question is naive enough to allow a complicated answer. In Sanskrit there is not a single word for “commentary”. The present study focuses on an exemplary case study, that of Veṅkaṭanātha’s commentary on the Seśvaramīmāṃsā, and concludes that Sanskrit philosophical commentaries share certain characteristics: 1. several given texts are their main interlocutors/they are mainly about a set of particular texts; 2. they belong to a genre in its own right and are not a minor specialisation for authors at the beginnings of their careers; 3. they are characterised by a varied but strong degree of textual reuse; 4. they are characterised by a shared interlanguage that their authors must have assumed was well known to their audiences; 5. they allow for a significant degree of innovation. The use of the plural in point No. 1 is discussed extensively within the paper.
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Titlin, Lev I. "The Polemics with Jainism on Ātman in “Tattvasaṃgraha” of Śāntarakṣita with the Commentary “Pañjikā” of Kamalaśīla." History of Philosophy 25, no. 2 (2020): 121–38. http://dx.doi.org/10.21146/2074-5869-2020-25-2-121-138.

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The subject of the study is the polemics between the philosophical school of Jainism (the Digam­bara current) and Buddhism on ātman (spiritual subject, self) as it is given in the chapter “The Study of the Ātman, as it is set with the Digambars” of the section “Ātmaparīkshā” (lit. “The Study of the Ātman”) of “Tattvasaṃgraha” of Śāntarakṣita (8th century) with the commentary “Pañjikā” of his direct disciple Kamalaśīla (8th century). The article provides brief information about the authors of the text, on Jainism, its philosophical statements. The article is accompanied by the first transla­tion of the chapter from Sanskrit into Russian. The study is based on author’s own translation from Sanskrit, based on the publication of S.D. Shastri, as well as the only available translation of the text into English by G. Jha. The main conclusion is the assumption that the Buddhists in the text in ques­tion are trying to proceed from generally accepted logic, from the law of non-contradiction, while the Jains, obviously, are guided by other philosophical logic in which such a law does not apply.
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Books on the topic "Authors, Sanskrit"

1

Dvivedī, Kapiladeva. Saṃskr̥ta-kavi-hr̥dayam. Jñānapura: Viśvabhāratī Anusandhāna Parisad, 2005.

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Śrīrāmacandruḍu, Pullela. Panditaraja Jagannatha. New Delhi: Sahitya Akademi, 1987.

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Hanumajjānakīrāmaśarma, Pōlūri. Nāyana: Gaṇapatimuni jīvita saṅgraha caritra. Anantapuraṃ: Śrī Ramaṇa Satsaṅgamu, 1991.

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Ulakamthara, Mathew. Ai. Si. Cākko. Thiruvananthapuram: Sāmskārika Pr̲asiddhīkaraṇavakupp, Kēraḷa Sarkkār, 1995.

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Tivārī, Rāmacandra. Kālidāsa kī tithi-saṃśuddhi. Dillī, Bhārata: Īsṭarna Buka Liṅkarsa, 1989.

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Satyavrata. Studies in Jaina Sanskrit literature. Delhi: Eastern Book Linkers, 1994.

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7

Apaścimaḥ paścime: Amerikāpravāsānubhavakathanam. Dehalī: Saṃskr̥tabhāratī, 2000.

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Śrīkr̥ṣṇa, Semavāla, ed. Dillīsthā viṃśaśatābdīyāḥ Saṃskr̥ta racanākārāḥ. Nava Dillī: Dillī-Saṃskr̥ta-Akādamī, 2001.

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Hariyāṇāpradeśasya pañca viśiṣṭaḥ sāhityakārāḥ. Dillī: Anila Prakāśana, 2007.

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Śāstrī, Kalānātha. Ādhunikasaṃskr̥tasāhityetihāsaḥ: Rājasthānasya viśiṣṭasandarbhe. Jayapura: Jagadīśa Saṃskr̥ta Pustakālaya, 2004.

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Book chapters on the topic "Authors, Sanskrit"

1

"Pre-modern Sanskrit Authors, Editors and Readers." In Indic Manuscript Cultures through the Ages, 223–38. De Gruyter, 2017. http://dx.doi.org/10.1515/9783110543100-008.

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Freiberger, Oliver. "Gṛhastha in the Śramaṇic Discourse." In Gṛhastha, 58–74. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190696153.003.0004.

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Stephanie Jamison suggests in her chapter of this volume that the Brahmanical authors of the Dharmasūtras borrowed the term gṛhastha from the śramaṇic discourse of the time. Aside from Aśoka’s inscriptions, this śramaṇic discourse may also be reflected in the earliest layer of the Buddhist Pāli canon. This chapter takes a closer look at these texts and its vocabulary for householders. A lexical survey shows that of the three most commonly used terms, gahaṭṭha (Sanskrit gṛhastha) is the least popular one. The other two, gahapati (Sanskrit gṛhapati) and gihin (Sanskrit. gṛhin) are much more common and also more clearly distinguished in their usage, with positive and negative connotations, respectively. The chapter suggests that precisely the fact that it was the least specific and most flexible term may have made gahaṭṭha/gṛhastha attractive for Brahmanical appropriation.
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Brockington, John. "Religious Practices in the Sanskrit Epics." In The Oxford History of Hinduism, 79–98. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198733508.003.0004.

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Both the Mahābhārata and the Rāmāyaṇa, the two texts usually designated jointly as the Sanskrit Epics, are major sources for the history of religious and social ideas. Because their authors tend to present ideals and practices in a living situation, this material is potentially even more valuable, although the specific nature of the episodes raises greater difficulties and uncertainties in their interpretation. We must also guard against too readily reading into various terms their later technical meanings, even in the didactic parts of the Mahābhārata to which scholars most often refer. Moreover, a given word’s spread of meaning may well encompass both religious and more secular meanings; an excellent example of this is the term mantra, which not only designates the Vedic utterances used in connection with sacrifice and similar rituals but quite as frequently denotes the kind of consultation, counsel, or advice exchanged between kings and their counsellors (commonly mantrin). This issue is made all the more complex by the long period (perhaps fifth century BC to fourth century AD) over which both the Mahābhārata and the Rāmāyaṇa have reached their present form, during which both society and religion undoubtedly changed appreciably. This chapter discusses these developments.
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Stainton, Hamsa. "Poetry as Theology." In Poetry as Prayer in the Sanskrit Hymns of Kashmir, 97–158. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0004.

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This chapter delves into the complexity of poetry as theology. Focusing largely on the most influential period of theological composition in Kashmir, from the ninth century to the twelfth, it reevaluates poetry by some of the most well-known Śaiva authors from the region, including Utpaladeva, Abhinavagupta, and Kṣemarāja. It charts multiple ways that Sanskrit hymns can do theological work, and specifically how the poetic features of many hymns help to constitute their theological content. Some hymns show pedagogical concerns and serve as models for human audiences to emulate, both in their interpretations of specific positions and in their implementation of those positions in practice. The chapter argues, in particular, that the stotra form was appealing for non-dualistic authors seeking to reinterpret various practices and features of worship that might otherwise be seen as dualistic, including praise, prayer, and devotion.
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Stainton, Hamsa. "Stotra Literature." In Poetry as Prayer in the Sanskrit Hymns of Kashmir, 27–64. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0002.

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This chapter presents an overview and analysis of stotra literature in South Asia from three different angles: definition, classification, and history. It first reviews recent descriptions of the stotra genre and offers a working definition for the present study. Then it considers some of the factors that can be used to classify and analyze this voluminous and diverse corpus. In doing so, it highlights many of the most salient and recurring features of stotra literature overall. Finally, it surveys the history of stotra literature in South Asia, highlighting key texts, authors, and periods of development, such as the relationship between stotras and Vedic hymns, political eulogies (praśasti), and vernacular devotional (bhakti) poetry, the early history of Buddhist and Jain stotras, and hymns by or attributed to famous authors like Śaṅkara. Overall, the chapter highlights the diversity, flexibility, and persistent appeal of stotra literature across regions and traditions over the millennia.
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Stainton, Hamsa. "Literary Hymns from Kashmir." In Poetry as Prayer in the Sanskrit Hymns of Kashmir, 65–96. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0003.

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This chapter presents an overview of the history and study of literary hymns from Kashmir. In roughly chronological order it introduces the central texts discussed in the remainder of this book. It highlights three distinctive themes that emerge from a long view of stotras in Kashmir. The first is the relationship between theology and literature, and specifically how many Kashmirian authors address theological issues, such as the nature of non-dualistic prayer and devotion, in their hymns. Second, these stotras frequently engage with multiple, complex audiences, both human and divine. In some cases this serves pedagogical purposes, or facilitates the transmission of highly technical teachings. Finally, it shows how the trajectory of this genre is markedly different from that of other genres in Kashmir. Kashmirian authors repeatedly turned to the flexible stotra form for creative literary experiments that challenged contemporary conventions or re-envisioned earlier traditions.
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Stainton, Hamsa. "Devotion as Rasa." In Poetry as Prayer in the Sanskrit Hymns of Kashmir, 231–64. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0007.

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In addition to being an important center for religious innovation and literary production, Kashmir was also the site of major developments in aesthetics from the end of the eighth century onward. After reviewing this history, this chapter considers how Kashmirian poets adopted and adapted language and ideas from aesthetics—particularly the language of rasa—in unusual and creative ways. It focuses on the idea of bhaktirasa, the “taste” or experience of devotion. Notably, many Kashmirian explorations of bhaktirasa occurred long before Gauḍīya Vaiṣṇava authors would make bhaktirasa well known in South Asia. This chapter argues that the Śaiva hymns of Kashmir represent earlier reflections on the aesthetic dimensions of devotion that can contribute to our understanding of the relationship between aesthetics and religion in South Asia.
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Jha, Pankaj. "Political Ethics or the Art of Being a Man." In A Political History of Literature, 133–83. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199489558.003.0004.

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Turning to Vidyapati’s famous treatise on masculinity, Puruṣaparīkṣā, this chapter explores its framing and genre, its ideas and stories. This Sanskrit text sought to entertain and to educate young men about state building and ideal forms of manliness. The world of Sanskrit political thought found a contemporarized as well as classicized articulation in the text. The text attempted to weave discriminatory regimes of gender and caste into notions of ideal state and ethical conduct. Yet it is done through complex and entertaining stories, deriving its authority from history, common sense, and occasionally the Vedas. Again, the author is seen to be playing upon a conjunction of comparable features of Persian and Sanskrit literary tradition especially where articulations of exemplary masculinity (jawanmardi/paurusa) is concerned. The chapter also shows how a discourse on nīti (political ethics) was actually undergirded by precepts of dharma.
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Gamliel, Ophira. "The Mantrāṅkam Paribhāṣa from a Historical Linguistics Perspective." In Two Masterpieces of Kūṭiyāṭṭam, 153–65. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199483594.003.0009.

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The transliterated text is based on the print version of the paribhāṣa published by P. K. Narayanan Nambiar 1980. The paribhāṣa is designated by the performers as kṛtrima-prākṛta-malayāḷam, an artificial ‘Prakrit-Malayalam’. While it is clearly stylized so as to serve representational concerns, which impact on the interpretations, it involves also dialectical and archaic linguistic features, which impact on the interpretation of the text both diachronically and synchronically. Some features are archaic, some are regional or caste-oriented and some are idiosyncratic. The author takes us through the various features in the paribhāṣa and summarizes by informing us that the dialectical features are possibly used in an attempt to render the character of the jester friendly to Malayalam speakers in the audience, regardless of their command of Sanskrit or of the hand-gesture language. The idiosyncratic features are probably aimed at ridiculing the Sanskrit enthusiast Brahmins in the audience.
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Rastogi, Rohit, Devendra Kumar Chaturvedi, and Mayank Gupta. "Exhibiting App and Analysis for Biofeedback-Based Mental Health Analyzer." In Handbook of Research on Advancements of Artificial Intelligence in Healthcare Engineering, 265–86. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2120-5.ch015.

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Many apps and analyzers based on machine learning have been designed already to help and cure the stress issue, which is increasing rapidly. The project is based on an experimental research work that the authors have performed at Research Labs and Scientific Spirituality Centers of Dev Sanskriti VishwaVidyalaya, Haridwar and Patanjali Research Foundations, Uttarakhand. In their research work, the correctness and accuracy have been studied and compared for two biofeedback devices, electromyography (EMG) and galvanic skin response (GSR), which can operate in three modes—audio, visual, and audio-visual—with the help of data set of tension type headache (TTH) patients. The authors have realized by their research work that these days people have a lot of stress in their lives so they planned to make an effort for reducing the stress level of people by their technical knowledge of computer science. In their project, the authors have a website that contains a closed set of questionnaires, which have some weight associated with each question.
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