Journal articles: 'Authors, Sanskrit'

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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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TRUSCHKE, AUDREY. "Dangerous Debates: Jain responses to theological challenges at the Mughal court." Modern Asian Studies 49, no. 5 (February 27, 2015): 1311–44. http://dx.doi.org/10.1017/s0026749x14000055.

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AbstractIn the late sixteenth and early seventeenth centuries, Jain leaders faced a series of religious questions at the royal Mughal court. At the request of their imperial Muslim hosts, Jain representatives discussed aspects of both Islam and Jainism on separate occasions, including the veracity of Islam, whether Jains are monotheists, and the validity of Jain asceticism. The Mughals sometimes initiated these conversations of their own accord and at other times acted on the prompting of Brahmans, who had political and religious interests at stake in encouraging imperial clashes with Jain leaders. Jain authors recorded these exchanges in numerous Sanskrit texts, which generally remain unknown to Mughal historians and Sanskrit scholars alike. I examine the Jain accounts of these cross-cultural debates and expound their political, religious, and intellectual implications. These engagements showcase how the Mughals negotiated religious differences with diverse communities in their kingdom. Furthermore, the Sanskrit narratives of these dialogues outline complex theological visions of how Jain beliefs and practices could thrive within a potentially hazardous Islamicate imperial order. More broadly Jain and Mughal discussions provide rich insight into key developments in religious precepts and local identities in early modern India.

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P, Ganeshwari. "Religious Theory in the Thinai Grammar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 117–21. http://dx.doi.org/10.34256/irjt21s223.

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The Tamil word is basic ally from the grammar of the Tamil word. The grammar system that divides world life into 'Thinai' is a very important system in Tamil. Language changes are taking place in a scientifically functioning society. The cultivation and productivity of the foundation of society have an impact on the superstructure of the society, the art, literature and culture. The religious god thought is in the life classification of the Tamil grammar which is the basis for the creation of words. The tholkappiyam period of the resurrection of the collective life is a symbol of the non-religious protodravidian ism and directly links the doctrine of God to the people. The authors of the well developed landslide society, who wrote to tholkappiyam, have also incorporated the theory of God, based on the various religious and social contexts. The Veera Choliam with buddhist background and Neminatha with Jainism link the god sandals in the higher dina. The nannul also inscribes the sanskrit influence of the deity and the naraka of the sanskrit influence, and the sanskrit influential theory of the proto Dravidian grammar of the grammar, the devar and the narakar a number of religious theories.

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Clines, Gregory M. "So That It Might Become Clear: The Methods and Purposes of Narrative Abridgement in Early Modern Jain Purāṇic Composition." Religions 10, no. 6 (May 30, 2019): 355. http://dx.doi.org/10.3390/rel10060355.

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Scholars have long known that Jain authors from the early centuries of the common era composed their own versions of the story of Rāma, prince of Ayodhyā. Further, the differences between Jain and Brahminical versions of the narrative are well documented. Less studied are later versions of Jain Rāma narratives, particularly those composed during the early modern period. This paper examines one such version of the Rāma story, the fifteenth-century Sanskrit Padmapurāṇa by the Digambara author Brahma Jinadāsa. The paper compares Jinadāsa’s work with an earlier text, the seventh-century Sanskrit Padmapurāṇa, authored by Raviṣeṇa, as Jinadāsa explains that he has at hand a copy of his predecessor’s work and is recomposing it to make it “clear”. The paper thus demonstrates the multiple strategies of abridgement Jinadāsa employs in recomposing Raviṣeṇa’s earlier narrative and that, to Jinadāsa, this project of narrative abridgement was also one of clarification.

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Yangutov, Leonid E., and Marina V. Orbodoeva. "On Early Translations of Buddhist Sutras in China in the Era the Three Kingdoms: 220–280." Herald of an archivist, no. 2 (2019): 331–43. http://dx.doi.org/10.28995/2073-0101-2019-2-331-343.

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The paper discusses the early days of translation in China which began with the translation of Buddhist texts from Sanskrit into Chinese. The article addresses one of the most difficult and dramatic periods in the history of translation activities, the era of Three Kingdoms (220-280). First efforts of the Buddhist missionaries in translating the Buddhist texts from Sanskrit into Chinese are poorly studied in the Russian science. The article aims to fill the gap. This goal sets the following tasks: (1) to analyze the translation activities in the kingdoms of Wei (220–265) and Wu (222–280) during Three Kingdoms period; (2) to show the place and role of the translators of these kingdoms in the development of the translation tradition in China; (3) to consider the quality of the Buddhist texts translations and their contribution to the development of Buddhism in China. The study shows that Buddhist missionaries who came to China from India and the countries of Central Asia during the Three Kingdoms period played an important role in the spreading of Buddhism. Their search for methods and tools to give the sense of Sanskrit texts in Chinese, which experience had had no experience of assimilation before Buddhism, prepared a fertile ground for the emergence in China of such translations of Buddhist literature that were able to convey the exact meaning of Buddhist teachings. The activities of the Three Kingdoms Buddhist texts translators reflected the rise of Indian Mahayana Buddhism and its texts formation. The article draws on bibliographic works of medieval authors: Hui Jiao’s “Gao Sen Zhuan” (“Biography of worthy monks”), Sen Yu’s “Chu San Zang Ji Ji” (“Collection of Translation Information about Tripitaka”), Fei Changfang’s “Li Dai San Bao Ji” (“Information about the three treasuries [during] historical epochs”), which figure prominently in Buddhist historiography. Also the authors draw on the latest Chinese research summarized in the monograph: Lai Yonghai (ed.). “Zhongguo fojiao tongshi” [General History of Chinese Buddhism]. Nanjing, 2006.

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Paribok, Andrey V. "On the article “Das vergessene Geheimnis der menschlichen Liebe. Versuch einer Annäherung” by Gerhard Oberhammer." Voprosy Filosofii, no. 7 (2021): 177–82. http://dx.doi.org/10.21146/0042-8744-2021-7-177-182.

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This article, based on the mentioned text, discusses the style of translation and philosophical research of an eminent Austrian indologist Gerhard Oberhammer. A number of impressive German equivalents of Sanskrit technical terms proposed by him is examined. 1. Sanskrit sañjñābelongs to general scholarly and philosophical vocabulary, but it is used by Brahmanist authors mainly in a semiotic sense, viz., “[technical] term” whereas their Buddhist opponents meant it’s mental counterpart “definite perception”. Indologists before Oberhammer were inclined to biased one sided translations. Oberhammers’ Sprachvorstellung (“linguistic perception”) unites both of them. 2. Smṛti (literally – “memory”) is rendered by Erinnern with a very appropriate connotation “Interiorisation”. 3. Bhāvanā is translated not by usual and vague “meditation”, but by Darstellung and Vergegenwärtigung. The main conclusion of the author is reformulated by me as follows: any project of an ultimate personal intimacy have as its prerequisite a variety of transcendence and is therefore realizable only within a spiritual path. I totally agree. The pertinence and profoundness of this statement is substantiated by the comparative historical facts and speculations of the Tibetan Buddhist tradition unknown to Oberhammer.

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Ann Selby, Martha. "Narratives of Conception, Gestation, and Labour in Sanskrit Āyurvedic Texts." Asian Medicine 1, no. 2 (July 16, 2005): 254–75. http://dx.doi.org/10.1163/157342105777996638.

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This essay looks at the ways in which medical discourse in Sanskrit is linguistically and meaningfully constructed, especially when this discourse directly addresses sexual difference in textual understandings of the ways in which conception, gestation, and the quotidian details of the birth experience are described by the multiple authors of these texts, and in some cases, by their commentators. I see it as my task to uncover and discuss the conceptual position of women in early ayurvedic literature; as objects of practice, but also as medical ̒actors̓ in and of themselves. In my conclusion, I will include some of my own speculations on the transmission of gynecological and obstetric knowledge, on what is ̒public̓ or ̒private̓ knowledge and on what could possibly be construed as ̒male̓ or ̒female̓ science. I will be paying particular attention to the gendered nature of medical authority in my concluding remarks, especially when analysing several circumstances in which women appear as agents and actors. I see āyurvedic texts as part of a larger cultural world: they share information and attitudes with other Sanskrit textual genres, particularly with dharma-śāstras (legal treatises), especially when the subjects in question turn to women and the regulation of their bodies in times of ritual pollution and reproductivity.

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Goodall, Dominic. "Problems of Name and lineage: relationships between South Indian authors of the Śaiva Siddhānta." Journal of the Royal Asiatic Society 10, no. 2 (July 2000): 205–16. http://dx.doi.org/10.1017/s1356186300012463.

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With this fourth volume Mme. Brunner-Lachaux completes her richly annotated translation of the influential eleventh-century book of rituals of the old pan-Indian Śaiva Siddhanta by Somaśambhu. The first of these volumes appeared in 1963, among the first fruits of the study of the Sanskrit texts of the Śaiva Siddhānta pursued by the French Institute of Pondicherry (hereafter IFP). Since then much has been discovered about the history of the development of the Śaiva Siddhānta (a great deal through the efforts of Brunner-Lachaux herself) and a number of its texts have seen publication, so that it is only to be expected that there should be a gulf between the first and fourth volumes (hereafter SP1, SP4, etc.). It is therefore excellent news that Brunner-Lachaux intends to produce an entirely revised SP1 (announced on p. lxv).

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Elwert, Frederik, and Sven Sellmer. "Modeling Structure and Content: Socio-Semantic Network Analysis of the Mahābhārata." Leonardo 50, no. 5 (October 2017): 501. http://dx.doi.org/10.1162/leon_a_01277.

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There is a demand to incorporate content information into social networks. The authors constructed and visualized a network of the most important gods and heroes in the Sanskrit epic Mahābhārata. The network includes semantic information about the actors and their relationships. These two types of information were collected automatically with the help of the Nubbi topic modeling algorithm, which assigns separate sets of topics to both persons and their relations. The visualization of such a network provides intuitive access to a high density of information, like the topic distribution for each actor and the predominant topic for each relation.

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Kosykhin, Vitaly G., and Svetlana M. Malkina. "On the Influence of Translations of Religious and Philosophical Texts of Buddhism on the Literature and Art of Medieval China." RUDN Journal of Philosophy 24, no. 4 (December 15, 2020): 601–8. http://dx.doi.org/10.22363/2313-2302-2020-24-4-601-608.

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The era of the Tang dynasty (618-907) was a period of great flourishing of all aspects of Chinese culture, when changes covered the most diverse spheres of philosophy, art and literature. The article examines the role played in this cultural transformation by translations from Sanskrit into Chinese of the religious and philosophical texts of Indian Buddhism. The specificity of the Chinese approach to the translation of Indian texts is demonstrated, when, at the initial stage, many works were translated in a rather free style due to the lack of precisely established correspondences between Sanskrit and Chinese philosophical terms. The authors identify two additional factors that influenced the nature of the translations. Firstly, this is the requirement of compliance with the norms of public, mainly Confucian, morality. Secondly, the adaptation of the Indian philosophical context to the Chinese cultural and worldview traditions, which led to the emergence of new schools of religious and philosophical thought that were not known in India itself, such as Tiantai, Jingtu or Chan, each of which in its own way influenced the art of the Medieval China. Special attention is paid to the activities of the legendary translator, Xuanzang, whose travel to India gave a huge impetus to the development of Chinese philosophy in subsequent centuries, as well as to the contribution to Chinese culture and art, which was made by the translation activities of the three great teachers of the Tang era Shubhakarasimha, Vajrabodhi and Amoghavajra.

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Sarma, Sreeramula Rajeswara. "Who is the Native of the Sarvasiddhāntatattvacūḍāmaṇi?" History of Science in South Asia 9 (June 15, 2021): 167–208. http://dx.doi.org/10.18732/hssa57.

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The British Library, London, holds a unique manuscript copy of a Sanskrit text entitled Sarvasiddhāntatattvacūḍāmaṇi (MS London BL Or. 5259). This manuscript, consisting of 304 large-size folios, is lavishly illustrated and richly illuminated. The author, Durgāśaṅkara Pāṭhaka of Benares, attempted in this work to discuss all the systems of astronomy – Hindu, Islamic and European – around the nucleus of the horoscope of an individual personage. Strangely, without reading the manuscript, the authors Sudhākara Dvivedī in 1892, C. Bendall in 1902 and J. P. Losty in 1982, declared that the horoscope presented in this work was that of Nau Nihal Singh, the grandson of Maharaja Ranjit Singh of Lahore, and this has been the prevailing notion since then. The present paper refutes this notion and shows – on the basis of the relevant passages from the manuscript – that the real native of the horoscope is Lehna Singh Majithia, a leading general of Maharaja Ranjit Singh.

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Wright, Samuel. "The practice and theory of property in seventeenth-century Bengal." Indian Economic & Social History Review 54, no. 2 (April 2017): 147–82. http://dx.doi.org/10.1177/0019464617695604.

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This study reconstructs the connected history of socio-economic and intellectual practices related to property in seventeenth-century Bengal. From the perspective of socio-economic practices, this study is concerned with the legal transfer of immovable property between individuals. From the perspective of intellectual practice, this study is concerned with how property was understood as an analytical category that stood in a particular relation to an individual. Their connected history is examined by analysing socio-economic practices exemplified in a number of documents detailing the sale and donation of land and then situating these practices within the scholarly analysis of property undertaken by authors within the discipline of nyāya—the Sanskrit discipline dealing primarily with ontology and epistemology. In the first section of the essay, I undertake a detailed examination of available land documents in order to highlight particular conceptions of property. In the second section of the essay, I draw out theoretical issues examined in nyāya texts that relate directly to the concepts expressed in the land documents. In the third and final section of the essay, I discuss the shared language and shared concepts between the documents and nyāya texts. This last section also addresses how the nyāya analysis of property facilitates a better understanding of claims in the documents and what nyāya authors may have been doing in writing about property.

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Akram, Dr Muhammad, and Dr Ayesha Qurrat Ul-Ain. "ہندو مت پر اردو میں علمی مواد: ایک موضوعاتی کتابیات." ĪQĀN 3, no. 01 (February 1, 2021): 123–74. http://dx.doi.org/10.36755/iqan.v3i01.240.

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Three types of academic sources are crucial for understanding the Hindu tradition in our times: a) scriptures and the classical texts that are available mostly in Sanskrit b) works in the English language produced by orientalists, religious studies scholars, and some modern Hindu religious leaders themselves, and c) writings of colonial/post-colonial Hindu and Muslim scholars on Hinduism in Hindi/Urdu language that is understood by a vast majority of the population in South Asia. Many Hindu authors used to write on their religion in Urdu using the Perso-Arabic script in colonial India. Similarly, some Muslim authors also produced scholarly works on Hinduism in Urdu, which could open up better Hindu-Muslim understanding. However, Urdu ceased to be the medium of such writings when religion and language surfaced as two vital factors in national identity constructions in the changing sociopolitical milieu, a process through which the Urdu language became associated with Muslim culture and religion. As a result, the number of Urdu works on Hinduism decreased sharply after British India's partition along religious lines. Nevertheless, this body of Urdu literature is an essential part of the history of modern Hinduism. Keeping this in view, we have produced a comprehensive thematic bibliography of Urdu works on Hinduism, including books, dissertations, and journal articles, which would help preserve the history of the indigenous study of Hinduism in modern times.

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De Jonckheere, Heleen. "‘Examining Religion’ through Generations of Jain Audiences: The Circulation of the Dharmaparīkṣā." Religions 10, no. 5 (May 7, 2019): 308. http://dx.doi.org/10.3390/rel10050308.

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Indian literary traditions, both religious and non-religious, have dealt with literature in a fluid way, repeating and reusing narrative motifs, stories and characters over and over again. In recognition of this, the current paper will focus on one particular textual tradition within Jainism of works titled Dharmaparīkṣā and will trace its circulation. This didactic narrative, designed to convince a Jain audience of the correctness of Jainism over other traditions, was first composed in the tenth century in Apabhraṃśa and is best known in its eleventh-century Sanskrit version by the Digambara author Amitagati. Tracing it from a tenth-century context into modernity, across both classical and vernacular languages, will demonstrate the popularity of this narrative genre within Jain circles. The paper will focus on the materiality of manuscripts, looking at language and form, place of preservation, affiliation of the authors and/or scribe, and patronage. Next to highlighting a previously underestimated category of texts, such a historical overview of a particular literary circulation will prove illuminating on broader levels: it will show networks of transmission within the Jain community, illustrate different types of mediation of one literary tradition, and overall, enrich our knowledge of Jain literary culture.

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Fischer-Tiné, Harald. "Third-Stream Orientalism: J. N. Farquhar, the Indian YMCA's Literature Department, and the Representation of South Asian Cultures and Religions (ca. 1910–1940)." Journal of Asian Studies 79, no. 3 (January 20, 2020): 659–83. http://dx.doi.org/10.1017/s0021911819001876.

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This article reconstructs the history of the Indian YMCA's Orientalist knowledge production in an attempt to capture a significant, if forgotten, transitional moment in the production and dissemination of scholarship on the religions and cultures of the Indian subcontinent. The YMCA's three Orientalist book series examined here flourished from the 1910s to the 1930s and represent a kind of third-stream approach to the study of South Asia. Inspired by the Christian fulfillment theory, “Y Orientalism” was at pains to differentiate itself from older polemical missionary writings. It also distanced itself from the popular “spiritual Orientalism” advocated by the Theosophical Society and from the philologically inclined “academic Orientalism” pursued in the Sanskrit departments of Western universities. The interest of the series’ authors in the region's present and the multifarious facets of its “little traditions,” living languages, arts, and cultures, as well as their privileging of knowledge that was generated “in the field” rather than in distant Western libraries, was unusual. Arguably, it anticipated important elements of the “area studies” approach to the Indian subcontinent that became dominant in Anglophone academia after the Second World War.

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Gruzdeva, Elena N. "“I’m Doing Well in the Center of Siberian World under Strict Police Supervision…”: F.I. Knauer’s Letters from his Tomsk Exile in 1915–1917 Part 2 (letters 8–21)." Письменные памятники Востока 17, no. 4 (February 4, 2021): 94–111. http://dx.doi.org/10.17816/wmo55059.

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The article introduces the letters of the Professor of the Kiev University, Sanskrit scholar Fyodor Ivanovich (Friedrich) Knauer (18491917) sent by him to his colleague, philologist Vladimir Nikolaevich Peretz. They are now housed at the Personal Fund of V.N.Peretz in the Russian State Archive of Literature and Art (RGALI. Fond 1277. Inv.1. F.35). This set of letters is undoubtedly of great importance because, among other things, we have no other surviving epistolary heritage of the scholar. Revealing the authors personality, the letters (there are only 21 of them) acquaint us to some extent with his inner world. Until recently, F.I.Knauers biography, especially the years of his exile, was full of blank spots which we can finally fill. The entire sequence of events relating to Knauers arrest, up to his arrival in Tomsk and life in Siberia, is presented by him as an uninterrupted narrative. The letters give us an idea of relations between the scholar, when he was out of favor, and his colleagues, friends, common people, local and higher authorities. They provide reliable documentary evidence of the terrible misfortune of a sincere person, who fell victim to a complicated political period.

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Paribok, Andrew V., and Ruzana V. Pskhu. "Methodological and Substantial Arguments Against “Conceptual Eurocentrism”." Russian Journal of Philosophical Sciences 62, no. 6 (September 29, 2019): 54–69. http://dx.doi.org/10.30727/0235-1188-2019-62-6-54-69.

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This paper summarized the basic results of the philosophical discussion that was held in the Institute of Philosophy of Russian Academy of Sciences on April 25, 2019. The authors had been the main opponents of Andrey Krushinskiy approach, according to which there are processes of monopolization of discourse domain by the European conceptual apparatus of philosophy in the contemporary Chinese philosophy. In other words, in opinion of Andrey Krushinskiy, this “conceptual Eurocentrism” is the future of every possible attempt of philosophizing in any national philosophical tradition, and there is no possibility to philosophize outside this European philosophical terminology. This approach is to be balanced by two critical arguments, which can be conventionally named as “civilization bound argumentation” (Andrew Paribok) and argumentationad professionem(Ruzana Pskhu). The first one states that all things which can confirm Krushinskiy approach have extrinsic value, not philosophical or conceptual. And the second one states that the double professionalism, which could include both European approach and the absolute competency in non-European tradition, compared with the level of its representative, is beyond the possibilities of any human mind (exceptional geniuses are excluded). Demonstration of this assertion is accomplished on the base of investigation of Sanskrit by European scholars.

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Pskhu, Ruzana V. "Ramanuja’s “Gādya-traya” in the Categorical System of Transcendental Hermeneutics by G. Oberhammer. Oberhammer, Gerhard, “Begegnung als Kategorie der Religion Hermeneutik”, Fragment." Voprosy Filosofii, no. 7 (2021): 153–63. http://dx.doi.org/10.21146/0042-8744-2021-7-153-163.

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The article concerns the place and the role of the text, which is attributed to Rāmānuja, in the philosophical tradition of Viśiṣtādvaita. A historiographical review of the studies of the main parts of the Gādya-traya is given (in particular, the main arguments for and against the assertion of Ramanuja’s authorship of this text, put forward in the articles of R. Lester (Rāmānuja and Śrī-Vaiṣṇavism: The Concept of Prapatti or Śaraṇāgatigādya) and N. Nayar (The Concept of prapatti inRāmānuja’s Gītārthasaṃgraha), as well as questions raised by a number of other authors). The role of this text in the late Viśiṣtādvaita tradition (in particular, in the Teṇgalai and Vaḍagalai traditions) is also briefly highlighted. Based on textual comparisons of the Sanskrit texts of the Vaikuṇṭhagādya (one of the parts of “Gādya-traya”) and the “Vedārthasaṃgraha” of Rāmānuja the arguments for and against considering Rāmānuja as the author of this text are considered. The content of the text is interpreted in the aspect of G. Oberhammer’s Transcendental hermeneutics, in particular, one of his categories – “Encounter” (Begegnung). The philosophical content of the category “Encounter” is revealed in one of Oberhammer’s works (Begegnung als Kategorie der Hermeneutik Religioser Traditionen), the translation of its fragment is adjuncted to this article.

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Schmid, Charlotte. "The Carving of Kṛṣṇa’s Legend: North and South, Back and Forth." Religions 11, no. 9 (August 25, 2020): 439. http://dx.doi.org/10.3390/rel11090439.

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This paper emphasizes the role played by the sculptural tradition in the elaboration of religious narratives that today are mostly studied through texts. It aims to demonstrate that according to the documents we know, the legend of Kṛṣṇa has been built through one continuous dialogue between different media, namely texts and carvings, and different linguistic areas, Indo-Aryan and Dravidian. Taking the motif of the butter theft as a basis, we stress the role played by the sculptural tradition and Tamil poetry, two elements less studied than others, at the foundation of a pan-Indian Kṛṣṇa-oriented heritage. We posit that the iconographic formula of the cowherds’ station as the significant background of the infancy of Kṛṣṇa led to the motif of the young god stealing butter in the texts, through the isolation of one significant element of the early sculpted images. The survey of the available documents leads to the conclusion that, in the southern part of the peninsula, patterns according to which stone carvings were done have been a source of inspiration in Tamil literature. Poets writing in Tamil authors knew texts transmitted in Sanskrit, Prākrit, and Pāli, and they certainly had listened to some others to which we have no access today. But we give reasons to assume that the authors of the said texts were also aware of the traditional ways of representing a child Kṛṣṇa in the visual domain. With these various traditions, poets of the Tamil country in the later stage of Tamil Caṅkam literature featured a character they may not have consciously created, as he was already existent in the visual tradition and nurtured by the importance of one landscape animated by cowherds in the legend of Kṛṣṇa.

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Smith, Frederick M. "Narrativity and Empiricism in Classical Indian Accounts of Birth and Death: The Mahābhārata and the Saṃhitās of Caraka and Suśruta." Asian Medicine 3, no. 1 (October 16, 2007): 85–102. http://dx.doi.org/10.1163/157342107x207227.

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This paper will address the relationship between the Mahābhārata's representation of the physical processes of birth and death and similar material found in the classical ayurvedic texts of Caraka and Suśruta, which are roughly contemporaneous with the Sanskrit epic (second century BCE–second century CE). My primary source in the Mahābhārata (MBh) is the Anugītā, the second, and lesser known, dialogue between kṛṣṇa and Arjuna. This 'subsidiary Gītā is situated in the fourteenth book (parvan) of the epic, the Āśvamedhika parvan, which ostensibly deals with the horse sacrifice (aśvamedha) performed by the victorious king Yudhiṣṭhira after the conclusion of the great war. The relevant chapters of the Anugītā (MBh 14.17–18) contain fascinating and practically unknown material on the physical processes of birth and death, on embryology, and on physical dissolution. I will explicate this material, and then compare it with selected passages from the Caraka-Saṃhitā and the Suśruta-Saṃhitā. I shall then ask why, given considerable evidence for intertextuality between the MBh and the āyurvedic compendia, the classical medical texts did not include this interesting material and why the Mahābhārata did. In exploring this question, I must inquire into the scientific, or at least empirical, principles utilised in the medical texts that would force their authors to exclude the MBh material they probably knew well, in order to frame a particular kind of discourse.

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Ostrowski, Norbert. "Grammaticalization of the Lithuanian comparative -jau(s)." Indogermanische Forschungen 123, no. 1 (August 1, 2018): 273–92. http://dx.doi.org/10.1515/if-2018-0010.

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Abstract When analysing Old Lithuanian texts from the 16th and the first half of the 17th century, one can notice that comparatives with the -jaussuffix tend to appear in comparative constructions with connectives containing negation, e.g. Bet eschdaugiaus dirbau / neig kursai isch yũ‘but I laboured more abundantly than they all’ (VEE 102: 16-17; 1 Corinthians 15: 10). This is the “particle comparative” in Stassen’s terms (1985; 2001). On the other hand, authors avoided comparatives with the -jaus suffix in other types of comparative constructions (with the preposition užand the genitive). Philological and etymological analysis of neg(i)and nei(gi)‘than’ shows that these connectives developed out of former sentence negations. This sheds some light on the syntactic environment in which the grammaticalization of the comparative suffix -jausoccurred. The Lithuanian comparative suffix -jaũ (OLith. -jau-s, e.g. geriaus‘better’) goes back to the postposed focus particle -jaũ, which functions as a marker of emphatic assertion of identity (König 1991). The primary contrastive function of the ‑jau-ssuffix can be compared to Ancient Greek -τερος (Sanskrit -taraḥ) in such usages as δεξίτερος ‘right(-hand)’. The grammaticalization of the focus marker jau(s)has occurred in sentences consisting of juxtaposed and contrasted clauses - the “conjoined comparative” in Stassen’s terms (1985: 38, 44), and in these sentences, -jausfilled the role of pragmatic marker and focalizer, emphasizing one of two compared, oppositional items.

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Gruzdeva, Elena N. "“I’m Doing Well in the Center of Siberian World under Strict Police Supervision…”: F.I. Knauer’ Letters from His Tomsk Exile in 1915–1917." Письменные памятники Востока 17, no. 3 (October 26, 2020): 137–56. http://dx.doi.org/10.17816/wmo46837.

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The article introduces the letters of the Professor of Kiev University, Sanskrit scholar Fyodor Ivanovich (Friedrich) Knauer (18491917) sent by him to his colleague, philologist Vladimir Nikolaevich Peretz. They are now housed at the Personal Fund of V.N. Peretz in the Russian State Archive of Literature and Art (RGALI. Fond 1277. Inv. 1. F. 35). This set of letters is undoubtedly of great importance because, among other things, we have no other surviving epistolary heritage of the scholar. Revealing the authors personality, the letters (there are only 21 of them) acquaint us to some extent with his inner world. Until recently, F.I. Knauers biography, especially the years of his exile, was full of blank spots which we can finally fill. The entire sequence of events relating to Knauers arrest, up to his arrival in Tomsk and life in Siberia, is presented by him as an uninterrupted narrative. The letters give us an idea of relations between the scholar, when he was out of favor, and his colleagues, friends, common people, local and higher authorities. They provide reliable documentary evidence of the terrible misfortune of a sincere person, who fell a victim to a complicated political period. The letters may also be regarded as sketches of Siberians everyday life. The present article includes 7 letters out of 21, the others are to be published in the next issue of the Journal.

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Botsman, Andriy, and Olga Dmytruk. "Trans-germanic peculiarities of preterite-present verbs." Actual issues of Ukrainian linguistics: theory and practice, no. 40 (2020): 140–55. http://dx.doi.org/10.17721/apultp.2020.40.140-155.

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This article contains systematic and detailed analysis of morphological and semantic parameters of Germanic preterite-present verbs, dividing them into major and minor subgroups. The development of both preterite-present subgroups and their steady transformation into the modal verbs is a specific feature of all Germanic languages. Since the modal verbs of the Modern Germanic languages are morphologically defective, it is commonly assumed that preterite-present verbs of the old Germanic languages lost some of their morphological features in the process of turning into modal verbs. The semantic aspects of this process are rather obscure. All Germanic languages were losing some preterite-present verbs in the process of transformation from the Gothic language, which had fourteen preterite-present verbs. In OE there were twelve preterite-present verbs. Six of them survived in NE. The morphological description focuses on the finite and non-finite forms of the preterite-present verbs, which belong to the minor subgroup. The detailed description helps to see the origin and development of the minor subgroup in the new light. The description encompasses the data of classical Indo-European languages and Old Germanic languages. The authors emphasize the expediency of turning to the theory of preterite/strong verb origin, the verbs in question may be regarded as inter-group, hybrid units. In order to gain insight into the origin of the Germanic languages it is necessary to look into the history of the Gothic and West Germanic and North Germanic languages. The authors find it useful to compare common and different phenomena, highlighting individual specific processes taking place in the process of development of the Germanic languages. These languages are analyzed on different stages of their development, but inline with the view that the languages co-operated and coexisted in the same area. The data given in the article are used to analyze the problem implementing comparative grammar tools. The authors were particularly careful to take all grammatical forms into consideration while working with the lexical units from the ancient sources. Some additional information was taken from Greek, Latin and Sanskrit to produce reliable and consistent comparison of the German language with the rest of Indo-European languages.

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Jayakar, Sudhir R., and Prabhat B. Nichkaode. "Liver abscess, management strategies, and outcome." International Surgery Journal 5, no. 9 (August 25, 2018): 3093. http://dx.doi.org/10.18203/2349-2902.isj20183729.

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Background: Liver abscess, a disease troubling mankind from ancient times, has earliest documentation in the Sanskrit document. Where right upper abdominal pain, have potentially lethal consequences, if prompt diagnosis and treatment are not accomplished. However, two major types are known, amoebic and pyogenic, in medical literature. Pyogenic liver abscess constitutes major bulk of hepatic abscess in western countries. The diagnosis is confirmed by ultrasonography, reddish brown (anchovy-paste like material) aspirate from abscess. The diagnosis, treatment and prognosis, of liver abscess have evolved remarkably over past few years. Imaging has improved diagnostic competence and has altered therapeutic strategy. The study aims at early clinical and diagnosis on imaging of liver abscess, to set up some guide lines in view of conservative or either intervention.Methods: The present study was hospital based longitudinal study, carried out in tertiary care teaching hospital from November 2013 to November 2015. A total of 55 patients were enrolled in the study. All patients with suspicion of having liver abscess were confirmed on Imaging and included as present study population. Authors studied mainly presentation, role of conservative treatment, Aspiration, pigtail catheter, Outcome, and post procedural complications.Results: All patients presented with Pain right or left upper abdominal pain in abdomen, any chest complaints , majority of present study group patients had fever with or without rigors, deranged liver function. Imaging is the most diagnostic method, and also helped in therapy and follow up.Conclusions: Males are affected more than females, Imaging is the best modality for diagnosis, therapy and follow up. Aspiration or pigtail drainage is the standard method of drainage. Pigtail drainage is the better method of treatment than aspiration.

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Kotin, Igor Yu, and Ekaterina D. Aloyants. "Century of Indology at the University of Hamburg." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 1 (2021): 91–102. http://dx.doi.org/10.21638/spbu13.2021.106.

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The article is devoted to the development of Indology at the University of Hamburg and analyzes the contribution of Hamburg Indologists to the study of ancient and medieval India and the study of modern languages and literature of India in the discipline’s development in the sister city of St. Petersburg. The authors note that the development of Indology has a long history in Germany and the uniqueness of the Hamburg school is observed. Germany had more than forty Indology departments in the 19th century, much more than Great Britain then had. The teaching of Indian languages in Hamburg began in 1914 in the classrooms of the university’s predecessor, the Hamburg Colonial Institute founded in 1908 and dissolved in 1919, soon after World War I. The University of Hamburg started as new and progressive institution of education in Weimar Germany, and continued for the next hundred years, where the teaching of Sanskrit, studying ancient medieval monuments of Indian literature, philosophy, and religious texts reached a global level thanks to outstanding Indologists, such as Walter Schubring, Ludwig Alsdorf, Albrecht Welzer, and Lambert Schmithausen. The article also considers the contribution to the development of Indology in Hamburg by current Professors Eva Wilden, Michael Zimmermann, Harunaga Isaacson et al. Thanks to the activities of these professors and their colleagues from Russia and India such as Tatiana Iosifovna and Ram Prasad Bhatta, the study and teaching of the languages and cultures of India within the framework of the Center for Culture and History of India and Tibet of the Institute of Asia and Africa now includes the study of Tamil language and literature as well as North Indian languages and literature.

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Botsman, Andriy, Olga Dmytruk, and Tamara Kozlovska. "The development of Germanic analytical tenses." Actual issues of Ukrainian linguistics theory and practice, no. 41 (2020): 135–54. http://dx.doi.org/10.17721/apultp.2020.41.135-154.

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The stages that encompass the future tense development are singled out as discrete phenomena within the process of the Germanic language development. The Gothic verb system can serve as the background for the investigation of the tense transformations in question. The difficulties of tense examination in the Old Germanic languages were connected with some conceptions about the Indo-Iranian and Greek languages that used to dominate in the scientific circles for a long time. Those conceptions were based on Latin and Greek patterns and postulated the use of present, past and future tenses in all Indo-European languages. The above conceptions were ruined when the study of Tokharian and Hittite demonstrated the use of the present tense for the description of future actions. The idea of losing “the protolanguage inheritance” was proved wrong, and it was incorrect to transfer the complex tense system of Sanskrit, Greek, and Latin to other Proto-Indo-European languages. The examination of the tense differentiation in Gothic (as the main source of the Old Germanic language) demonstrates that the Gothic infinitive functioned as a no-particular-time unit, while personal verb forms were involved in performing tense functions. The Gothic present tense verbs represented present and future tenses and no-particular-time phenomena. Some periphrastic forms containing preterite-present verbs with the infinitive occurred sporadically. The periphrastic forms correlated with Greek and Latin patterns of the same future tense meaning. The periphrastic future forms in Gothic often contained some modal shades of meaning. The Gothic present tense functioned as a colony-forming archi-unit and a pluripotential (temporal) precursor. The periphrastic Gothic future forms are recognised as a monopotential (temporal) precursor with some modal meaning. The key research method used in the present article is the comparative historical method. The authors viewed it as the most reliable and appropriate for the study of tense forms.

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Hermawan, Agus, and Emily B. Tan. "Philosophy of education: “Tut Wuri Handayani” as the spirit of governance process in Indonesia's educational organization." International Journal of Humanities and Innovation (IJHI) 4, no. 2 (June 30, 2021): 82–85. http://dx.doi.org/10.33750/ijhi.v4i2.112.

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‘Tut Wuri Handayani’ is the slogan of the National Education of Indonesia, written in Sanskrit. It is a philosophy of education that Ki Hajar Dewantara originally promoted. Practically, it is an accumulation of educational processes that prioritize the transformation of good character and knowledge through a governance organization that is instigated by educational leadership. In this regard, the paper utilizes the literature review method to get information from researchers published in refereed journals regarding process governance, model of governance organization in school and synthesizes the information to show how the school leaders can promote “Tut Wuri Handayani” in order that it can be integrated into the school governance. This paper invites researchers to apply qualitative research designs to explore the possibility of implementing the Philosophy Education: “Tut Wuri Handayani” in the governance organization of Schools in Indonesia. Indonesia's educational system has experimented with several forms of leadership. The paper discusses the necessity of promoting the Indonesian philosophy of education, ‘Tut Wuri Handayani,' to preserve its worth as a guide for all school leaders and instructors to maintain a positive attitude and behavior to achieve educational goals. School leaders and instructors are encouraged to use this Indonesian Philosophy of Education to ensure that children always receive a decent education and in all places. The authors also recommend that module and curriculum creators collaborate with learning facilitators to integrate the Philosophy of Education: ‘Tut Wuri Handayani' as one of the school governance principles and values. In addition, this research suggests that future researchers use qualitative research designs to investigate the influence of the implementation of ‘Tut Wuir Handayani' on students, school leaders, teachers, and other stakeholders in a sample of Indonesian schools.

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Vvedenskaya, Elbi I. "The Dialogue of Manuscripts in the Hagiographic Dramaturgy: Quotations from Rupa Goswami’s Vidagdha-mādhava and Lalita-mādhava Cited by Krishnadas Kavirajа Goswami in Caitanya-caritāmṛta." Papers of the Institute of Oriental Studies of RAS, no. 28 (2020): 35–50. http://dx.doi.org/10.31696/2587-9502-2020-28-035-050.

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In this article we have considered how Sanskrit quotes from Rupa Gosvami’s plays (Vidagdha-madhava and Lalitamadhava) entered by Krishnadas Kaviraja into the Bengali text of Caitanya-caritamrita, highlight the important parts of the hagiography and dramaturgy of the narration. They reveal the very peak of the extensive work of Krishnadas Kaviradja Gosvami, that, in turn, change our perception of Rupy Gosvami’s plays. The excerpts from the works of Rupy Gosvami, interwoven into the ‘fabric’ of this hagiography, are used as an illustration of significant philosophical doctrines in the text of Caitanyacaritamrita. They are also cited as an evidence of the author’s theological thoughts. The listed above Sanskrit and Bengali manuscripts (from The Manuscript Collection Kept at the IOM RAS) enter into the dialogue to emphasize the tectonics and logic of the hagiography development.

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Snell, Rupert. "A Hindi Poet from Allahabad: Translating Harivansh Rai Bachchan's Autobiography." Modern Asian Studies 34, no. 2 (April 2000): 425–47. http://dx.doi.org/10.1017/s0026749x00003516.

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The poet known to the Hindi literary world as ‘Bachchan’ was born as ‘Harivansh Rai’ in 1907 to an Allahabad Kāyasth family. His given name derived from a prescribed recitation of the Harivamśa Purāna that had broken his parents' much-lamented childlessness; the pandit's honorarium for the recitation was 1001 rupees, paid off in monthly instalments over the first ten years of the boy's childhood. The roman spelling of the name varies, the Sanskritic ‘Harivansh’ standing in contrast to the form ‘Harbans’ with which the author's Ph.D. thesis is signed. Such a distinction is not without significance, for underlying the author's cosmopolitan exterior lies an intimately provincial Allahabadi character more fully caught by the ‘Harbans’ spelling than its somehow sanitized, all-India tatsama equivalent. It is a feature that one longs in vain to recapture in English translation many a time, for example to resonate with the semi-tatsama phrase pūrab-pacchim, for ‘East and West’, so much more redolent of the vernacular scene than its Sanskritic parent pūrva-paścim. But in English, East is ‘East’ and West is ‘West’.

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Strelkova, Anastasia. "Three concepts of Buddhist philosophy: «thought», «mind», «consciousness» (the problem of translation)." Sententiae 40, no. 2 (August 15, 2021): 30–45. http://dx.doi.org/10.31649/sent40.02.030.

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The paper analyses the three main concepts of Buddhist philosophy of consciousness and considers the problem of their translation into Ukrainian. The author shows that it is necessary to compare the terms related to different Buddhist traditions’ (Pali, Sanskrit, Chinese and al.) in order to adequately translate them into modern languages. The analysis of a passage (II.34) from Vasubandhu’s Abhidharmakośa in various translations points out the necessity to translate a whole system of Buddhist terminology, but not the separate terms taken individually, in order to avoid the incompatibility of translated terms with each other. The study uses the author’s original approach to the Buddhist «philosophy of emptiness». The Author interprets it in a wider sense as a union of three constituents: «emptiness of things», «emptiness of concepts» and «emptiness of consciousness». The paper demonstrates that all three terms, in their primary meaning, refer to the «thought-mind-consciousness» as substance, whose ontological substratum is «emptiness»-ākāśa. At the same time every one of these terms has a range of its own meanings and nuances which either do not overlap or even are antonymous by sense.

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ИВАНЕНКО, А. В. "TOWARDS THE CULTURAL TERM SANSKR. GODH MA, GODHUMA SEMANTIC RECONSTRUCTION." Известия СОИГСИ, no. 39(78) (March 31, 2021): 83–92. http://dx.doi.org/10.46698/vnc.2021.78.39.007.

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В предлагаемой статье предпринимается попытка восстановить семантику древнеиндийского культурного термина, в прошлом обозначавшего сперва дикие, а затем и культурные сорта пшеницы triticum aestivum. Анализ материала позволяет рассматривать др.-инд. go-dhma ‘пшеница’ как производное от gaudhūma ‘отруби’ ← ‘коровья пшеница (как обозначение отрубей)’. При этом возникновение go-dhma ‘пшеница’ хронологически должно было приблизительно совпасть с монофтонгизацией gau- в gau-dhūma. Предложенное в статье объяснение семантики др.-инд. go-dhma ‘пшеница’ основывается на авторском объяснении др.-инд. dhūmá ‘пшеница’ из ‘самоосыпаемая’ ~ и.-е. *dheh2-, *dheh2-*dhuh2- ‘дымить, чадить, задыхаться, возбуждаться’. Относительно происхождения иран. *gantuma, *ganduma ‘пшеница’ высказано несколько предположений. Наиболее вероятной версией происхождения композита нам представляется следующая: заимствование индоар. *go-dhma ‘пшеница’ в праиранский сопровождалось его адаптацией на иранской почве под влиянием созвучного иран. *gand- : *gad- ‘делать скверным, испорченным’ и / или *gad- ‘плохой, гадкий, скверный; пакостить, гадить’. Иранское слово вполне может уточнять семантику dhma, создавая для композита значение ‘пшеница сорная, портящая своими посевами пшеницу культурную’, отражая, таким образом, реалии земледельческого быта. Также возможны (с меньшей степенью вероятности) версии: 1) заимствование индоарийской формы с носовым инфиксом *gondhuma (‹ godhuma) ‘пшеница’ в иранский после разделения арийской общности на индоариев и иранцев; 2) заимствование слова из индоарийских диалектов в скифские в районах, прилегающих к индоарийскому языковому ареалу или в землях, где индоарийские языки активно функционировали в прошлом еще до начала восточноиранского перехода d › δ › l (VIIIVII вв. до н. э.). Однако в этом случае говорить можно только о реконструкции восточноиранской, а по сути скифской (возможно, скифо-сакской) праформы; 3) собственно иранское происхождение композита иран. *ganduma ‘пшеница’ ‹ *ga(n)d- (с различными значениями) + duma ‘пшеница’, общий смысл которого должен определяться семантикой *ga(n)d-. In the article we make an attempt to reconstruct the Sanskrit cultural term, which in past meant at first the wild and then cultural sorts of the wheat triticum aestivum. The material that analyzed allows examining the Sanskr. go-dhma ‘wheat’ as derivative from the gaudhūma ‘bran’ ← ‘the cow wheat (as the bran designation)’. the author’s Sanskr. go-dhma ‘wheat’ semantics explanation is grounded on our explanation of this one as the ‘self-damping’ ~ I.-E. dheh2-, *dheh2-*dhuh2- ‘to smoke, to emit fumes, gasp, become excited’. Concerning the origin of the Iran. *gantuma, *ganduma ‘wheat’ were came out some suggestions. The most probable version of the composite origin we consider such one: the Indo-Ar. *go-dhma ‘wheat’ could be loaned in the Iranian language and was adopted under the influence of the Iran. *gand-: *gad- ‘to make bad, spoilt’ and / or *gad- ‘bad, ugly, nasty; to soil, spoil гадить’. The Iranian word can be characterize the wheat as the ‘weed wheat, that damaging on the cultural wheat’ and reflecting realities of the agricultural life in this way as well. Also such composite interpretations are probable: 1) borrowing the Indo-Arian form with nasal infix *gondhuma (‹ godhuma) ‘wheat’ into the Iranian language after the Arian commonality dividing by the Indo-Arians and the Iranians; 2) borrowing the word from the Indo-Arian dialects to the Scythian in regions, bordered upon the Indo-Arian language areal or in lands, where Indo-Arian languages had functioned up to the phonetic d › δ › l transformation beginning (VIII-VII B.C.). But in this case we can say about the East-Iranian (= Scythian, probably Sakan) preform reconstruction only; 3) proper Iranian origin of the composite Iran. *ganduma ‘wheat’ ‹ *ga(n)d- (with the different meanings) + duma ‘wheat’, which general sense mast be defined with the *ga(n)d-semantic.

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Lepekhov, Sergey Yu. "The interrelationship between consciousness and sensuality in Nāgārjuna’s philosophy." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, no. 4 (2020): 751–65. http://dx.doi.org/10.21638/spbu17.2020.412.

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The interrelationship between consciousness and sensuality is a significant problem in many philosophical systems. The peculiarities of religious philosophy consists in the congruence of using argumentation with the basic religious dogmata, which are unchangeable and uncritiqued. This aspect, in turn, stimulates the development of exegetics and hermeneutics. In comparison with the Western philosophy, the particularity of Indian and Buddhist philosophy infers a larger quantity of polemical materials directed against the representatives of other competing schools. This article discusses the formation of the concept of “sensuality” in various Buddhist schools (Theravāda, Sarvastivāda, Madhyamaka) and the mutual conditionality of the sensual and mental (nāma-rūpa) in the conceptions of Theravādins and Sarvastivādins is noted. The peculiarities of using the terms “Hīnayāna” and “Hīnayānist” in Mahāyāna texts are explained. The representatives of Theravāda and Madhyamaka distinguished the terms of “clear sense” and “hidden sense”, which, in turn, led to the appearance of the concept of “two truths” in Nāgārjuna’s philosophy. The particularities of his argumentation regarding sensuality’s absence of self-nature (rūpa) and his analysis of the various aspects of reality (including illusions, perceived as real ones) make it possible, which Nāgārjuna could admit, that consciousness could be more real in comparison with sensuality. It is concluded that there are no clear statements by Nāgārjuna about consciousness having an ontological status. In the author’s opinion, the absence of a clear division between “two truths” makes it possible to use this concept in social practice. The author’s translation to Russian of one of Nāgārjuna’s hymns “The praising of inconceivable” (Acintyastava) from Sanskrit and from Tibetan is provided.

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Marlow, Louise. "Among Kings and Sages: Greek and Indian Wisdom in an Arabic Mirror for Princes." Arabica 60, no. 1-2 (2013): 1–57. http://dx.doi.org/10.1163/15700585-12341247.

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Abstract The mirror for princes known as the Naṣīḥat al-mulūk of al-Māwardī, probably a tenth-century text, is replete with references to sources identified by the author as “Indian”. A large number of these texts also appear in the so-called Waṣiyyat Arisṭāṭālīs li-l-Iskandar; some examples find parallels in Kalīla wa-Dimna and Bilawhar wa-Būḏāsaf. These coincidences raise several possibilities: first, that the author’s “Indian” source represents a work of Indic background, translated from Sanskrit or another Indian language into Arabic, probably at the time when the Barmakids were sponsoring such translations in significant numbers; secondly, that it was rendered from an Indian language into Middle Persian in the Sasanian period and from that language into Arabic in the early centuries of the Islamic era; thirdly, that the text was composed in a non-Indian language, probably Middle Persian, and acquired a “forged” Indian genealogy in a parallel to the numerous spurious Greek attributions (a category that would subsequently include the pseudo-Aristotelian testament). The article addresses these three possibilities, and, on the basis of textual and contextual considerations, suggests that at the present stage of research, it is the second that seems most likely.

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Pellò, Stefano. "Two Passing Clouds: The Rainy Season of Mīrzā Bīdil and Amānat Rāy’s Persian Version of Bhāgavata Purāṇa 10.20." Iran and the Caucasus 24, no. 4 (November 27, 2020): 408–18. http://dx.doi.org/10.1163/1573384x-20200407.

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This paper deals with a chapter of Amānat Rāy’s Persian verse translation of the Bhāgavata Purāṇa, completed in Delhi in 1732-33, and a section of the Ṭūr-i maʿrifat by his poetic and philosophical mentor Mīrzā ʿAbd al-Qādir Bīdil (1644-1720), a mathnawī describing the monsoon in a hilly region of present day Rajasthan. The aim of our brief analysis is to introduce a debate on the poetics of physis in early modern Persian literary culture, in the context of a wider project on Bīdil and nature. Through a guided reading of the two authors’ description of the cloud (abr), its interactions with the Sanskritic literary practices and conventions, and the diverse intertextual ties, we show how the connected analogical and metaphorical procedures employed create two complementary ways of dealing with the phenomenology of (natural) existence.

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Tsygankov, Alexander S. "History of Philosophy. 2018, Vol. 23, No. 2 TABLE OF CONTENTS Theory and Methodology of History of Philosophy Rodion V. Savinov. Philosophy of Antiquity in Scholasticism This article examines the forms of understanding ancient philosophy in medieval and post-medieval scholasticism. Using the comparative method the author identifies the main approaches to the philosophical heritage of Antiquity, and to the problem of reviving the doctrines of the past. The Patristics (Epiphanius of Cyprus, Filastrius of Brixia, Lactantius, Augustine) saw the ancient cosmological doctrines as heresies. The early Middle Ages (e.g., Isidore of Seville) assimilated the content of these heresiographic treatises, which became the main source of information about ancient philosophy. Scholasticism of the 13th–14th cent. remained cautious to ancient philosophy and distinguished, on the one hand, the doctrinal content discussed in the framework of the exegetic problems at universities (Albert the Great, Thomas Aquinas, etc.), and, on the other hand, information on ancient philosophers integrated into chronological models of medieval chronicles (Peter Comestor, Vincent de Beauvais, Walter Burleigh). Finally, the post-medieval scholasticism (Pedro Fonseca, Conimbricenses, Th. Stanley, and others) raised the questions of the «history of ideas», thereby laying the foundation of the history of philosophy in its modern sense. Keywords: history of philosophy, Patristic, Scholasticism, reflection, critic DOI: 10.21146/2074-5869-2018-23-2-5-17 World Philosophy: the Past and the Present Mariya A. Solopova. The Chronology of Democritus and the Fall of Troy The article considers the chronology of Democritus of Abdera. In the times of Classical Antiquity, three different birth dates for Democritus were known: c. 495 BC (according to Diodorus of Sicily), c. 470 BC (according to Thrasyllus), and c. 460 BC (according to Apollodorus of Athens). These dates must be coordinated with the most valuable doxographic evidence, according to which Democritus 1) "was a young man during Anaxagoras’s old age" and that 2) the Lesser World-System (Diakosmos) was compiled 730 years after the Fall of Troy. The article considers the argument in favor of the most authoritative datings belonging to Apollodorus and Thrasyllus, and draws special attention to the meaning of the dating of Democritus’ work by himself from the year of the Fall of Troy. The question arises, what prompted Democritus to talk about the date of the Fall of Troy and how he could calculate it. The article expresses the opinion that Democritus indicated the date of the Fall of Troy not with the aim of proposing its own date, different from others, but in order to date the Lesser World-System in the spirit of intellectual achievements of his time, in which, perhaps, the history of the development of mankind from the primitive state to the emergence of civilization was discussed. The article discusses how to explain the number 730 and argues that it can be the result of combinations of numbers 20 (the number of generations that lived from the Fall of Troy to Democritus), 35 – one of the constants used for calculations of generations in genealogical research, and 30. The last figure perhaps indicates the age of Democritus himself, when he wrote the Lesser Diakosmos: 30 years old. Keywords: Ancient Greek philosophy, Democritus, Anaxagoras, Greek chronography, doxographers, Apollodorus, Thrasyllus, capture of Troy, ancient genealogies, the length of a generation DOI: 10.21146/2074-5869-2018-23-2-18-31 Bembya L. Mitruyev. “Yogācārabhumi-Śāstra” as a Historical and Philosophical Source The article deals with “Yogācārabhūmi-Śāstra” – a treatise on the Buddhist Yogācāra school. Concerning the authorship of this text, the Indian and Chinese traditions diverge: in the first, the treatise is attributed to Asanga, and in the second tradition to Maitreya. Most of the modern scholars consider it to be a compilation of many texts, and not the work of one author. Being an important monument for both the Yogacara tradition and Mahayana Buddhism in general, Yogācārabhūmi-Śāstra is an object of scientific interest for the researchers all around the world. The text of the treatise consists of five parts, which are divided into chapters. The contents of the treatise sheds light on many concepts of Yogācāra, such as ālayavijñāna, trisvabhāva, kliṣṭamanas, etc. Having briefly considered the textological problems: authorship, dating, translation, commenting and genre of the text, the author suggests the reconstruction of the content of the entire monument, made on the basis of his own translation from the Tibetan and Sanskrit. This allows him to single out from the whole variety of topics those topics, the study of which will increase knowledge about the history of the formation of the basic philosophical concepts of Yogācāra and thereby allow a deeper understanding of the historical and philosophical process in Buddhism and in other philosophical movements of India. Keywords: Yogācārabhūmi-śāstra, Asaṅga, Māhāyana, Vijñānavāda, Yogācāra, Abhidharma, ālayavijñāna citta, bhūmi, mind, consciousness, meditation DOI: 10.21146/2074-5869-2018-23-2-32-43 Tatiana G. Korneeva. Knowledge in Nāșir Khusraw’s Philosophy The article deals with the concept of “knowledge” in the philosophy of Nāșir Khusraw. The author analyzes the formation of the theory of knowledge in the Arab-Muslim philosophy. At the early stages of the formation of the Arab-Muslim philosophy the discussion of the question of cognition was conducted in the framework of ethical and religious disputes. Later followers of the Falsafa introduced the legacy of ancient philosophers into scientific circulation and began to discuss the problems of cognition in a philosophical way. Nāșir Khusraw, an Ismaili philosopher of the 11th century, expanded the scope of knowledge and revised the goals and objectives of the process of cognition. He put knowledge in the foundation of the world order, made it the cause and ultimate goal of the creation of the world. In his philosophy knowledge is the link between the different levels of the universe. The article analyzes the Nāșir Khusraw’s views on the role of knowledge in various fields – metaphysics, cosmogony, ethics and eschatology. Keywords: knowledge, cognition, Ismailism, Nāșir Khusraw, Neoplatonism, Arab-Muslim philosophy, kalām, falsafa DOI: 10.21146/2074-5869-2018-23-2-44-55 Vera Pozzi. Problems of Ontology and Criticism of the Kantian Formalism in Irodion Vetrinskii’s “Institutiones Metaphysicae” (Part II) This paper is a follow-up of the paper «Irodion Vetrinskii’s “Institutiones Metaphysicae” and the St. Petersburg Theological Academy» (Part I). The issue and the role of “ontology” in Vetrinskii’s textbook is analyzed in detail, as well as the author’s critique of Kantian “formalism”: in this connection, the paper provides a description of Vetrinskii’s discussion about Kantian theory of the a priori forms of sensible intuition and understanding. To sum up, Vetrinskii was well acquainted not only with Kantian works – and he was able to fully evaluate their innovative significance – but also with late Scholastic textbooks of the German area. Moreover, he relied on the latters to build up an eclectic defense of traditional Metaphysics, avoiding at the same time to refuse Kantian perspective in the sake of mere reaffirming a “traditional” perspective. Keywords: Philosophizing at Russian Theological Academies, Russian Enlightenment, Russian early Kantianism, St. Petersburg Theological Academy, history of Russian philosophy, history of metaphysics, G.I. Wenzel, I. Ya. Vetrinskii DOI: 10.21146/2074-5869-2018-23-2-56-67 Alexey E. Savin. Criticism of Judaism in Hegel's Early “Theological” Writings The aim of the article is to reveal the nature of criticism of Judaism by the “young” Hegel and underlying intuitions. The investigation is based on the phenomenological approach. It seeks to explicate the horizon of early Hegel's thinking. The revolutionary role of early Hegel’s ideas reactivation in the history of philosophy is revealed. The article demonstrates the fundamental importance of criticism of Judaism for the development of Hegel's thought. The sources of Hegelian thematization and problematization of Judaism – his Protestant theological background within the framework of supranaturalism and the then discussion about human rights and political emancipation of Jews – are discovered. Hegel's interpretation of the history of the Jewish people and the origin of Judaism from the destruction of trust in nature, the fundamental mood of distrust and fear of the world, leading to the development of alienation, is revealed. The falsity of the widespread thesis about early Hegel’s anti-Semitism is demonstrated. The reasons for the transition of early Hegel from “theology” to philosophy are revealed. Keywords: Hegel, Judaism, history, criticism, anti-Semitism, trust, nature, alienation, tyranny, philosophy DOI: 10.21146/2074-5869-2018-23-2-68-80 Evgeniya A. Dolgova. Philosophy at the Institute of Red Professors (1921–1938): Institutional Forms, Methods of Teaching, Students, Lecturers The article explores the history of the Institute of the Red Professors in philosophy (1921–1938). Referring to the unpublished documents in the State Archives of the Russian Federation and the Archive of the Russian Academy of Sciences, the author explores its financial and infrastructure support, information sphere, characterizes students and teachers. The article illustrates the practical experience of the functioning of philosophy within the framework of one of the extraordinary “revolutionary” projects on the renewal of the scientific and pedagogical sphere, reflects a vivid and ambiguous picture of the work of the educational institution in the 1920s and 1930s and corrects some of historiographical judgments (about the politically and socially homogeneous composition of the Institute of Red Professors, the specifics of state support of its work, privileges and the social status of the “red professors”). Keywords: Institute of the Red Professors in Philosophy, Philosophical Department, soviet education, teachers, students, teaching methods DOI: 10.21146/2074-5869-2018-23-2-81-94 Vladimir V. Starovoitov. K. Horney about the Consequences of Neurotic Development and the Ways of Its Overcoming This article investigates the views of Karen Horney on psychoanalysis and neurotic development of personality in her last two books: “Our Inner Conflicts” (1945) and “Neurosis and Human Grows” (1950), and also in her two articles “On Feeling Abused” (1951) and “The Paucity of Inner Experiences” (1952), written in the last two years of her life and summarizing her views on clinical and theoretical problems in her work with neurotics. If in her first book “The Neurotic Personality of Our Time” (1937) neurosis was a result of disturbed interpersonal relations, caused by conditions of culture, then the concept of the idealized Self open the gates to the intrapsychic life. Keywords: Neo-Freudianism, psychoanalysis, neurotic development of personality, real Self, idealized image of Self DOI: 10.21146/2074-5869-2018-23-2-95-102 Publications and Translations Victoria G. Lysenko. Dignāga on the Definition of Perception in the Vādaviddhi of Vasubandhu. A Historical and Philosophical Reconstruction of Dignāga’s Pramāṇasamuccayavṛtti (1.13-16) The paper investigates a fragment from Dignāga’s magnum opus Pramāṇasamuccayavṛtti (“Body of tools for reliable knowledge with a commentary”, 1, 13-16) where Dignāga challenges Vasubandhu’s definition of perception in the Vādaviddhi (“Rules of the dispute”). The definition from the Vādaviddhi is being compared in the paper with Vasubandhu’s ideas of perception in Abhidharmakośabhāṣya (“Encyclopedia of Abhidharma with the commentary”), and with Dignāga’s own definition of valid perception in the first part of his Pramāṇasamuccayavṛtti as well as in his Ālambanaparīkśavṛtti (“Investigation of the Object with the commentary”). The author puts forward the hypothesis that Dignāga criticizes the definition of perception in Vādaviddhi for the reason that it does not correspond to the teachings of Vasubandhu in his Abhidharmakośabhāṣya, to which he, Dignāga, referred earlier in his magnum opus. This helps Dignāga to justify his statement that Vasubandhu himself considered Vādaviddhi as not containing the essence of his teaching (asāra). In addition, the article reconstructs the logical sequence in Dignāga’s exegesis: he criticizes the Vādaviddhi definition from the representational standpoint of Sautrāntika school, by showing that it does not fulfill the function prescribed by Indian logic to definition, that of distinguishing perception from the classes of heterogeneous and homogeneous phenomena. Having proved the impossibility of moving further according to the “realistic logic” based on recognizing the existence of an external object, Dignāga interprets the Vādaviddhi’s definition in terms of linguistic philosophy, according to which the language refers not to external objects and not to the unique and private sensory experience (svalakṣaṇa-qualia), but to the general characteristics (sāmānya-lakṣaṇa), which are mental constructs (kalpanā). Keywords: Buddhism, linguistic philosophy, perception, theory of definition, consciousness, Vaibhashika, Sautrantika, Yogacara, Vasubandhu, Dignaga DOI: 10.21146/2074-5869-2018-23-2-103-117 Elizaveta A. Miroshnichenko. Talks about Lev N. Tolstoy: Reception of the Writer's Views in the Public Thought of Russia at the End of the 19th Century (Dedicated to the 190th Anniversary of the Great Russian Writer and Thinker) This article includes previously unpublished letters of Russian social thinkers such as N.N. Strakhov, E.M. Feoktistov, D.N. Tsertelev. These letters provide critical assessment of Lev N. Tolstoy’s teachings. The preface to publication includes the history of reception of Tolstoy’s moral and aesthetic philosophy by his contemporaries, as well as influence of his theory on the beliefs of Russian idealist philosopher D.N. Tsertelev. The author offers a rational reconstruction of the dialogue between two generations of thinkers representative of the 19th century – Lev N. Tolstoy and N.N. Strakhov, on the one hand, and D.N. Tsertelev, on the other. The main thesis of the paper: the “old” and the “new” generations of the 19th-century thinkers retained mutual interest and continuity in setting the problems and objectives of philosophy, despite the numerous worldview contradictions. Keywords: Russian philosophy of the nineteenth century, L.N. Tolstoy, N.N. Strakhov, D.N. Tsertelev, epistolary heritage, ethics, aesthetics DOI: 10.21146/2074-5869-2018-23-2-118-130 Reviews Nataliya A. Tatarenko. History of Philosophy in a Format of Lecture Notes (on Hegel G.W.F. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829). Hrsg. von A.P. Olivier und A. Gethmann-Siefert. München: Wilhelm Fink, 2017. XXXI + 254 S.) Released last year, the book “G.W.F. Hegel. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829)” in German is a publication of one of the student's manuskript of Hegel's lectures on aesthetics. Adolf Heimann was a student of Hegel in 1828/29. These notes open for us imaginary doors into the audience of the Berlin University, where Hegel read his fourth and final course on the philosophy of art. A distinctive feature of this course is a new structure of lectures in comparison with three previous courses. This three-part division was took by H.G. Hotho as the basis for the edited by him text “Lectures on Aesthetics”, included in the first collection of Hegel’s works. The content of that publication was mainly based on the lectures of 1823 and 1826. There are a number of differences between the analyzed published manuskript and the students' records of 1820/21, 1823 and 1826, as well as between the manuskript and the editorial version of H.G. Hotho. These features show that Hegel throughout all four series of Berlin lectures on the philosophy of art actively developed and revised the structure and content of aesthetics. But unfortunately this evidence of the permanent development was not taken into account by the first editor of Hegel's lectures on aesthetics. Keywords: G.W.F. Hegel, H.G. Hotho, philosophy of art, aesthetics, forms of art, idea of beauty, ideal DOI: 10.21146/2074-5869-2018-23-2-131-138 Alexander S. Tsygankov. On the Way to the Revival of Metaphysics: S.L. Frank and E. Coreth Readers are invited to review the monograph of the modern German researcher Oksana Nazarova “The problem of the renaissance and new foundation of metaphysics through the example of Christian philosophical tradition. Russian religious philosophy (Simon L. Frank) and German neosholastics (Emerich Coreth)”, which was published in 2017 in Munich. In the paper, the author offers a comparative analysis of the projects of a new, “post-dogmatic” metaphysics, which were developed in the philosophy of Frank and Coreth. This study addresses the problems of the cognitive-theoretical and ontological foundation of the renaissance of metaphysics, the methodological tools of the new metaphysics, as well as its anthropological component. O. Nazarova's book is based on the comparative analysis of Frank's religious philosophy and Coreth's neo-cholastic philosophy from the beginning to the end. This makes the study unique in its own way. Since earlier in the German reception of the heritage of Russian thinker, the comparison of Frank's philosophy with the Catholic theology of the 20th century was realized only fragmentarily and did not act as a fundamental one. Along with a deep and meaningful analysis of the metaphysical projects of both thinkers, this makes O. Nazarova's book relevant to anyone who is interested in the philosophical dialogue of Russia and Western Europe and is engaged in the work of Frank and Coreth. Keywords: the renaissance of metaphysics, post-Kantian philosophy, Christian philosophy, S.L. Frank, E. Coreth DOI: 10.21146/2074-5869-2018-23-2-139-147." History of Philosophy 23, no. 2 (October 2018): 139–47. http://dx.doi.org/10.21146/2074-5869-2018-23-2-139-147.

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Attwood, Jayarava. "Studying the Heart Sutra." Buddhist Studies Review 37, no. 2 (March 24, 2021). http://dx.doi.org/10.1558/bsrv.41982.

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This article illustrates the importance of research methods in Buddhist Studies using the recent article on the Heart Sutra by Ng and Anando (2019) as a case study. The authors make a novel conjecture about the Heart Sutra to explain a difference between the Xinjing (T 251) and the Damingzhoujing (T 250) but in doing so they neglect the relevant research methods and critical thinking. Their selection of literary resources is somewhat erratic and their evaluation of them appears to contain bias. The authors did not consult relevant Sanskrit texts (including the Sanskrit Heart Sutra). The logic applied to their source materials appears to be faulty at times and this causes them to arrive at an unconvincing conclusion. By going over the same ground, using more appropriate methods and materials, a far better explanation of the problem emerges.

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Trynkowska, Anna. "The Metaphor of Boundary Crossing in Classical Sanskrit Literature." Cracow Indological Studies 21, no. 2 (December 31, 2019). http://dx.doi.org/10.12797/cis.21.2019.02.09.

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The paper deals with the metaphor the non-physical boundaries are physical boundaries in Classical Sanskrit literature (kāvya), especially in the mahākāvya (sargabandha) or the court epic genre. Several selected instances of the usage of this metaphor are analysed here in detail in their various contexts. In the stanzas discussed in the paper, the metaphor is skillfully elaborated by the authors: a man staying within/breaking/crossing the boundaries of law and/or propriety (maryādā) is most frequently metaphorically conceptualized as the ocean, normally staying within the boundaries of its shoreline (maryādā/velā) but violently overflowing them during universal destruction (pralaya).

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Baragi, Umapati C., Jyoti M. Ganer, and Sachin S. Bagali. "Influence of Classical Sanskrit Maxims (Nyayah) in the Inscription of Ayurvedic literature." Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 3, no. 01 (March 30, 2018). http://dx.doi.org/10.21760/jaims.v3i01.11640.

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The texts in Olden days were written in a concise style known as Sutra style. This was meant especially for the brevity and for the oral transformation of the knowledge. Many devices of writing like Tantrayukti, Tacchilya, Arthashraya and Nyayah etc. were used to explain the complex matter in a simple manner and also to preserve the knowledge from improper persons. Sanskrit scholars have enriched and embellished Sanskrit language by various devices like Chandas, Alankara, Sandhi, Samasa, Tantrayukties, Nyayas, Tacchilyas, Arthashrayas, Kalpana etc. among which the Nyayas have a special place which explains the complex subject in simple manner by using the common proverbs and sayings. This is one of the devices by which an experience secured from or a conclusion reached in a particular case can be used to explain a similar situation in a brief and effective manner. A Nyayah may be used to explain a similar situation in a brief and to explain the situation in a given case forcefully. It was therefore natural that Ayurvedic Literature was also influenced by these maxims whenever faced with any ambiguity or conflict in the Shastras and for the sake of brevity maxims were used by the authors. So this present article highlights the maxims used and also to explore the particular circumstances where these maxims are used in the inscription of the Ayurvedic literature

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Silvia Schwarz Linder. "The Reformulation of the svātantryavāda and ābhāsavāda in the Doctrinal Teachings of the Tripurārahasya." Cracow Indological Studies 21, no. 1 (June 14, 2019). http://dx.doi.org/10.12797/cis.21.2019.01.09.

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The aim of this article is to discuss a specific element of the teachings of the Tripurārahasya (TR), a Sanskrit work of South Indian origin, possibly composed between the 12th and 15th centuries and associated with the Tantric Śākta religious tradition of the Śrīvidyā. The element in question is the reformulation, to be found in the TR, of the Pratyabhijñā twofold doctrine known as svātantryavāda and ābhāsavāda. According to this doctrine, characterized by a realistic idealism, the divine luminous Consciousness, by Her sovereign freedom (svātantrya), manifests the world, which appears as a reflection (ābhāsa, pratibimba) in the mirror of Her own self. Scrutiny of the relevant passages from the TR, in the light of some extracts from the works of the authors of the Pratyabhijñā, makes it possible, on the one hand, to highlight the main features of this doctrine as it was recast in the TR, and, on the other, to put forward explanations for the inconsistencies detectable in the text of the TR, which may be ascribed to the influence of the illusionism of the Yoga-Vāsiṣṭha.

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Mini, Dr K. "Brahma Sutra and Vedadikara Nirupanam (Authoritarian Critique of Vedas)." International Journal of Advanced Research in Science, Communication and Technology, March 26, 2021, 160–63. http://dx.doi.org/10.48175/ijarsct-888.

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The Vedas are one of the oldest manuscripts in the world literature. The word Veda is derived from the Sanskrit root ‘vid’ which means knowledge, but it could be attributed as a bundle of knowledge of the Vedic period. All the Indian chronicles and myths extol the Vedas. There is not even a single mantra anywhere in the sacred text repudiating anyone the right to become versed in Vedas but the authority to study and teach the Vedas abounding with knowledge, has been interpreted as the right of a monopolized community gradually. Prominent social reformers like Dayananda Saraswati and Swami Vivekananda who visited India in the late 19th century argued that everyone has the right to study the Vedas. Meanwhile, Chattambi Swami wrote Vedadhikara Nirupanam, proclaiming that the right to study Veda belongs to everyone in Kerala. In this book, Chattambi Swami analyses extensively the question of who is qualified to study the Vedas and has explicitly established that everyone who has the desire to study the Vedas and the customs in rapport with it are eligible for the study. The dissension created by this work was tremendous during the time when the elite castes and scholars of the society strongly believed and argued that only Brahmins had the dominion to study the Vedas. Vyaptheshcha Samajasam is elaborated in the Brahma Sutras as follows. Para brahma swaroopi, Parameswaran (Lord Shiva) is omnipresent, omnipotent, omniscient and absolute. On account of this, it is equitable to say that even if there is a disparity in the name or context of the theosophical form of knowledge, the objective serves as the same. The purpose of all techniques is to illustrate the essence of God in copious ways. They all have similarities in it. Therefore every theosophy is analogous. After reflecting the Vedic forms and significance of the Vedas, Chattambi Swami encompasses the principles of Shruti(what is heard), Yukti(logic) and Anubhavam (experience) and depicts his own perceptions. Similarly, Swami meticulously discusses who is a Brahmin. For instance, Swami examines whether any of these qualities like pure knowledge, birth, noble action and self knowledge make a person a Brahmin or a combination of all these. From this discussion it is implicit that a Brahmin is only one who has wisdom and associated noble deeds. The dogma that the Shudrascannot be educated ‘nasthrishudrau vedamathiyatham’, this verse is neither a Veda nor a Smriti, it is just a sutra (aphorism).It is not accepted or studied anywhere in Shruti (what is heard) Smriti (what is recollected) mythological texts. Therefore, it does not have to be accepted as a doctrine. The verse means that women and Shudras need not have to study but it cannot be interpreted that they are incapable to learn. Even if it is argued that Shudras (lowest ranked of the four varnas of Hindu caste system) have no authority to study the Puranas, many of the authors of the Puranas are Shudras. The veracity of the matter cannot be denied. Most people know that the author of the Suta Samhita is also a Shudra. Ergo, the eminence of that book cannot be deemed as inferior. Parasaran, the son of Odakkari, and Vyasa, the son of Mukuvathi (fisherwoman) compiled the Vedas and were also Brahmins.

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Curran, Bev. "Portraits of the Translator as an Artist." M/C Journal 4, no. 4 (August 1, 2001). http://dx.doi.org/10.5204/mcj.1923.

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The effects of translation have been felt in the development of most languages, but it is particularly marked in English language and literature, where it is a highly charged topic because of its fundamental connection with colonial expansion. Britain shaped a "national" literary identity through borrowing from other languages and infected and inflected other languages and literatures in the course of cultural migrations that occurred in Europe since at least the medieval period onward. As Stephen Greenblatt points out in his essay, "Racial Memory and Literary History," the discovery that English is a "mixed, impure, and constantly shifting medium" is not a new one, citing the preface to the first etymological dictionary in English, published in 1689, in which its author describes English as a hybrid tongue: a Composition of most, if not all the Languages of Europe; especially of the Belgick or Low-Dutch, Saxon, Teutonic or High-Dutch, Cambro-British or Welsh, French, Spanish, Italian, and Latin; and now and then of the Old and Modern Danish, and Ancient High-Dutch; also of the Greek, Hebrew, Arabick, Chaldee, Syriack, and Turcick. ((Skinner A3v-A4r, in Greenblatt 52) The "English" literary canon has translated material at its heart; there is the Bible, for instance, and classical works in Greek, which are read and discussed in translation by many who study them. Beowulf is a translation that has been canonized as one of the "original" texts of English literature, and Shakespeare was inspired by translations. Consider, for instance, Greenblatt's description of The Comedy of Errors, where a "Plautine character from a Sicilian city, finding himself in the market square of a city in Asia Minor, invokes Arctic shamanism – and all this had to make sense to a mixed audience in a commercial theater in London" (58), and there is a strong sense of the global cultural discourse that has been translated into a "national" and international canon of literature in English. English as a language and as a literature, however, has not been contained by national boundaries for some time, and in fact is now more comfortably conceived in the plural, or as uncountable, like a multidirectional flow. English has therefore been translated from solid, settled, and certain representations of Anglo-Celtic culture in the singular to a plurality of shifting, hybrid productions and performances which illuminate the tension implicit in cultural exchange. Translation has become a popular trope used by critics to describe that interaction within literatures defined by language rather than nation, and as a mutable and mutual process of reading and reinscription which illuminates relationships of power. The most obvious power relationship that translation represents, of course, is that between the so-called original and the translation; between the creativity of the author and the derivation of the translator. In The Translator's Invisibility (1995), Lawrence Venuti suggests that there is a prevailing conception of the author as a free and unconstrained individual who partially shapes the relationship: "the author freely expresses his thoughts and feelings in writing, which is thus viewed as an original and transparent self-representation, unmediated by transindividual determinants (linguistic, cultural, social) that might complicate authorial individuality" (6). The translation then can only be defined as an inferior representation, "derivative, fake, potentially a false copy" (7) and the translator as performing the translation in the manner of an actor manipulating lines written by someone else: "translators playact as authors, and translations pass for original texts" (7). The transparent translation and the invisibility of the translator, Venuti argues can be seen as "a mystification of troubling proportions, an amazingly successful concealment of the multiple determinants and effects of English-language translation, the multiple hierarchies and exclusions in which it is implicated" (16). That is, translation exerts its own power in constructing identities and representing difference, in addition to the power derived from the "original" text, which, in fact, the translation may resist. Recognition of this power suggests that traditional Western representations of translation as an echo or copy, a slave toiling on the plantation or seductive belle infidèle, each with its clear affinity to sexual and colonial conquest, attempts to deny translation the possibility of its own power and the assertion of its own creative identity. However, the establishment of an alternative power arrangement exists because translations can "masquerade as originals" (Chamberlain 67) and infiltrate and subvert literary systems in disguise. As Susan Stewart contends in Crimes of Writing: Problems in the Containment of Representation, if we "begin with the relation between authority and writing practices rather than with an assumption of authorial originality, we arrive at a quite different sense of history" (9) and, indeed, a different sense of literary creativity. This remainder of this paper will focus on Nicole Brossard's Le désert mauve and Michael Ondaatje's The English Patient, to exemlify how a translator may flaunts her creativity, and allow the cultural position of the translator vis à vis language, history, or gender to be critically exposed by the text itself. Québécoise feminist writer Nicole Brossard's 1987 novel, Le désert mauve [Mauve Desert], is perhaps the most striking example of how a translator foregrounds the creative process of reading and re-writing. Brossard constructed her novel by becoming her own reader and asking questions, imagining dialogues between the characters she had already created. This "interactive discourse" shaped the text, which is a dialogue between two versions of a story, and between two writers, one of whom is an active reader, a translator. Le désert mauve is a structural triptych, consisting of Laure Angstelle's novel, Le désert mauve, and Mauve l'horizon, a translation of Angstelle's book by Maude Laures. In the space between the two sites of writing, the translator imagines the possibilities of the text she has read, "re-imagining the characters' lives, the objects, the dialogue" (Interview, 23 April 96). Between the versions of the desert story, she creates a fluid dimension of désir, or desire, a "space to swim with the words" (Interview). Brossard has said that "before the idea of the novel had definitely shaped itself," she knew that it would be in a "hot place, where the weather, la température, would be almost unbearable: people would be sweating; the light would be difficult" (Mauve Desert: A CD-ROM Translation). That site became the desert of the American southwest with its beauty and danger, its timelessness and history, and its decadent traces of Western civilization in the litter of old bottles and abandoned, rusting cars. The author imagined the desert through the images and words of books she read about the desert, appropriating the flowers and cacti that excited her through their names, seduced her through language. Maude Laures, the translator within Brossard's novel, finds the desert as a dimension of her reading, too: "a space, a landscape, an enigma entered with each reading" (133). From her first readings of a novel she has discovered in a used bookshop, Laures, confronts the "the issue of control. Who owns the meaning of the black marks on the page, the writer or the reader?" (Godard 115), and decides the book will belong to her, "and that she can do everything because she has fallen in love with the book, and therefore she's taken possession of the book, the author, the characters, the desert" (Interview). The translator is fascinated by Mélanie, the 15-year-old narrator, who drives her mother's car across the desert, and who has been captivated by the voice and beauty of the geometrician, Angela Parkins, imagining dialogues between these two characters as they linger in the motel parking lot. But she is unwilling to imagine words with l'homme long (longman), who composes beautiful equations that cause explosions in the desert, recites Sanskrit poems, and thumbs through porno in his hotel room. Le désert mauve was an attempt by Brossard to translate from French to French, but the descriptions of the desert landscape – the saguaro, senita, ocotillos, and arroyo—show Spanish to be the language of the desert. In her translation, Maude Laures increases the code switching and adds more Spanish phrases to her text, and Japanese, too, to magnify the echo of nuclear destruction that resonates in l'homme long's equations. She also renames the character l'homme oblong (O'blongman) to increase the dimension of danger he represents. Linking the desert through language with nuclear testing gives it a "semantic density," as Nicholis Entrikin calls it, that extends far beyond the geographical location to recognize the events embedded in that space through associative memory. L'homme long is certainly linked through language to J Robert Oppenheimer, the director of the original atomic bomb project in Los Alamos, New Mexico and his reference to the Bhagavad Gita after seeing the effects of the atomic bomb: "I/am/become Death—now we are all sons of bitches" (17). The translator distances herself by a translating Death/I /am/death—I'm a sonofabitch" (173). The desert imagined by Laure Angstelle seduces the reader, Maude Laures, and her translation project creates a trajectory which links the heat and light of the desert with the cold and harsh reflective glare of sunlit snow in wintry Montréal, where the "misleading reflections" of the desert's white light is subject to the translator's gaze. Laures leans into the desert peopled with geometricians and scientists and lesbians living under poisonous clouds of smoke that stop time, and tilts her translation in another direction. In the final chapter of Laure Angstelle's novel, Mélanie had danced in the arms of Angela Parkins, only to find she had run out of time: Angela is shot (perhaps by l'homme long) and falls to the dance floor. Maudes Laures is constrained by the story and by reality, but translates "There was no more time" into "One more time," allowing the lovers' dance to continue for at least another breath, room for another ending. Brossard has asserted that, like lesbian desire or the translator, the desert was located in the background of our thoughts. Ondaatje's novel, The English Patient (1992), locates the translator in the desert, linking a profession and a place which have both witnessed an averting of Western eyes, both used in linguistic and imperial enterprises that operate under conditions of camouflage. Linked also by association is the war in the Sahara and the nuclear bombs dropped on Japan. As in Brossard, the desert here is a destination reached by reading, how "history enters us" through maps and language. Almásy, "the English patient," knew the desert before he had been there, "knew when Alexander had traversed it in an earlier age, for this cause or that greed" (18). Books in code also serve to guide spies and armies across the desert, and like a book, the desert is "crowded with the world" (285), while it is "raped by war and shelled as if it were just sand" (257). Here the translator is representative of a writing that moves between positions and continually questions its place in history. Translators and explorers write themselves out of a text, rendering themselves invisible and erasing traces of their emotions, their doubts, beliefs, and loves, in order to produce a "neutral" text, much in the way that colonialism empties land of human traces in order to claim it, or the way technology is airbrushed out of the desert in order to conceal "the secret of the deserts from Unweinat to Hiroshima" (295). Almásy the translator, the spy, whose identity is always a subject of speculation, knows how the eye can be fooled as it reads a text in disguise; floating on a raft of morphine, he rewrites the monotone of history in different modes, inserting between the terse lines of commentary a counternarrative of love illumined by "the communal book of moonlight" (261), which translates lives and gives them new meaning. The translator's creativity stems from a collaboration and a love for the text; to deny the translation process its creative credibility is synonymous in The English Patient with the denial of any desire that may violate the social rules of the game of love by unfairly demanding fidelity. If seas move away to leave shifting desert sands, why should lovers not drift, or translations? Ultimately, we are all communal translations, says Ondaatje's novel, of the shifting relationship between histories and personal identities. "We are not owned or monogamous in our taste or experience" (261). This representation of the translator resists the view of identity "which attempts to recover an immutable origin, a fixed and eternal representation of itself" (Ashcroft 4) by its insistence that we are transformed in and by our versions of reality, just as we are by our readings of fiction. The translators represented in Brossard and Ondaatje suggest that the process of translation is a creative one, which acknowledges influence, contradictory currents, and choice its heart. The complexity of the choices a translator makes and the mulitiplicity of positions from which she may write suggest a process of translation that is neither transparent nor complete. Rather than the ubiquitous notion of the translator as "a servant an invisible hand mechanically turning the word of one language into another" (Godard 91), the translator creatively 'forges in the smithy of the soul' a version of story that is a complex "working model of inclusive consciousness" (Heaney 8) that seeks to loosen another tongue and another reading in an eccentric literary version of oral storytelling. References Ashcroft, Bill. Post-Colonial Transformation. London and New York: Routledge, 2001. Brossard, Nicole. Le désert mauve. Montréal: l'Hexagone, 1987. Mauve Desert. Trans. Susanne Lotbinière-Harwood. Toronto: Coach House Press, 1990. Brossard, Nicole. Personal Interview. With Beverley Curran and Mitoko Hirabayashi, Montreal, April 1996. Chamberlain, Lori. "Gender and the Metaphorics of Translation." Reinventing Translation. Lawrence Venuti, Ed. 57-73. Godard, Barbara. "Translating (With) the Speculum." Traduction, Terminologie, Rédaction 4 (2) 1991: 85-121. Greenblatt, Stephen. "Racial Memory and Literary History." PMLA 116 (1), January 2001: 48-63. Heaney, Seamus. "The Redress of Poetry." The Redress of Poetry: Oxford Lectures. London, Boston: Faber and Faber, 1995. 1-16. Jenik, Adriene. Mauve Desert: A CD-ROM Translation. Los Angeles: Shifting Horizon Productions, 1997. Ondaatje, Michael. The English Patient. Toronto: Vintage Books, 1993. Stewart, Susan. Crimes of Writing: Problems in the Containment of Representation. New York, Oxford: Oxford UP, 1991. Venuti, Lawrence. The Translator's Invisibility: A History of Translation. London, New York: Routledge, 1995.

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Journal articles on the topic 'Authors, Sanskrit'

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