Relevant bibliographies by topics / Pali and Sanskrit

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Pali and Sanskrit'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Pali and Sanskrit"

1

K, Prakash. "Some Customary Obligations of Hoysala Period." Shanlax International Journal of Arts, Science and Humanities 8, S1-Feb (2021): 259–63. http://dx.doi.org/10.34293/sijash.v8is1-feb.3963.

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WRIGHT, J. C. "The Pali Subodhālankāra and Dandin's Kāvyādarśa." Bulletin of the School of Oriental and African Studies 65, no. 2 (2002): 323–41. http://dx.doi.org/10.1017/s0041977x02000125.

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The only notable works on poetics and prosody that survive in Pali are the Subodhālankāra (comprising, in effect, Kārikā and Vrtti) and Vuttodaya. They have been ascribed to the twelfth-century Sinhalese monk Sangharakkhita and described, almost from the outset, as ‘dependent upon Sanskrit models’ and ‘based entirely upon Sanskrit prosody’ respectively. Indeed the Vrtti names a ‘Dandi’ as its basic source. The Pali Text Society's 2000 edition of the Subodhālankāra, complete with two versions of the Vrtti, compiled by P. S. Jaini, has registered many, but by no means all of the parallel passages in Dandin's Kāvyādarśa, the seminal manual of Sanskrit poetic theory. The present article seeks to show that the Pali texts depend rather on earlier Middle Indian traditions of rhetoric and poetics, coupled with theories adumbrated in Nātyaśāstra. It is reasonably certain that the basic Pali material, especially as presented in the version with ‘Abhinavatīkā’, has been drawn upon by the author of the Sanskrit Kāvyādarśa; and there is evidence that the ‘Porānatīkā’ has been superficially influenced by the Sanskrit text. The material goes far to explain classical Sanskrit notions of Alamkāra, Rasa and Dhvani. The Pali prosody Vuttodaya seems to have been equally baselessly maligned, and should take its place along with surviving vestiges of Prakrit prosody as the fundamental link between Vedic and classical theory.
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ÖZENÇ, Nuray. "SANSKRİT, PALİ, NEPALCE, PENCAPÇA VE HİNTÇEDE AKRABALIK TERMİNOLOJİSİ." Journal of Academic Social Sciences 82, no. 82 (2018): 541–61. http://dx.doi.org/10.16992/asos.14310.

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Vyrschikov, Ye G. "Ancient Indian chronotope in Pali and Sanskrit sources." Orientalistica 3, no. 4 (2020): 1097–113. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1097-1113.

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The author analyses the chronotope problem in the Ancient Indian texts written in Sanskrit (“Manu-Smriti”, “Arthashastra”, “Ramayana”, “Brihadaranyaka-Upanishad”) and Pali (“Simavisodhani”) languages. The “chronotope” is a category introduced by the Soviet scholar Mikhail Bakhtin (1895–1975). This category describes how configurations of time and space are represented in language and discourse. In particular, the author analyses the problem of the ideas of space regarding the “country” and “Kingdom” categories. The research has yielded two main results. In the first instance, the so-called “sacred space” in the ancient Indian texts is always represented in form of a square (or rectangle). It is similar to what is called a Vastu-mandala in the Vastu-Vidya, the traditional science of building and construction. In the second instance, thе so-called “sacred space” in the ancient Indian texts written in Sanskrit and Pali is associated with a set of heterogeneous phenomena: space, socium, time, etc. In a similar passage taken from the Brihadaranyaka Upanishad the author discovers a remarkable phenomenon. In describing the spatial reality, the number of times where one refers to the category of “time” is higher than that, which refers to the spatial category. This fact invites a conclusion: in ancient Indian culture, the categories of space and time are inseparable and always go together. Therefore, the ancient Indian culture definitively included a category of the chronotope. As a result of this discovery one should not any longer take into consideration the common topic of the “ atemporal” character of the ancient Indian culture.
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Woźnica, Piotr. "Remarks on Sanskrit and Pali Loanwords in Khmer." Investigationes Linguisticae 20 (March 15, 2010): 186. http://dx.doi.org/10.14746/il.2010.20.10.

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(Ghosh), Sumana Mallick. "Early Indian Languages: An Evolution Perspective." Asian Review of Social Sciences 7, no. 2 (2018): 57–61. http://dx.doi.org/10.51983/arss-2018.7.2.1432.

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Sound, signs or signals, gestures, urge of transferring higher levels of thinking and feelings and also exchange of ideas were the beginning of the formulation of languages despite the controversies in the origin of languages through the Speculative Theory, Signaling Theory, Mother tongue Hypothesis and so on. Civilization and progress have paved the origin of languages for communication and vice versa. Whatever been the reason and whenever been the time of development of language in this subcontinent or in the Earth, India always possesses a rich linguistic heritage. The Proto-Indo-Aryan language is the prime language of India followed by Old Indo-Aryan covering Vedic-Sanskrit, Classical-Sanskrit; Middle Indo-Aryans of Prakrit, Pali and Modern Indo-Aryan language. This analysis is an attempt to point out the origin of Vedic, Sanskrit, Prakrit, Pali and Dravidian languages and also these roles in the formulation of other languages and enrichment of in this subcontinent.
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Christie, Jan Wisseman. "The Medieval Tamil-language Inscriptions in Southeast Asia and China." Journal of Southeast Asian Studies 29, no. 2 (1998): 239–68. http://dx.doi.org/10.1017/s0022463400007438.

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Early inscriptions written in Indian languages and scripts abound in Southeast Asia. Literacy in the very early states of Southeast Asia — aside from the portion of north Vietnam annexed by China — began with the importing, by local rulers, of modified cults of Buddhism or Hinduism, and the attendant adoption of Sanskrit or Pali language for the writing of religious texts. Later, in the seventh century, a broader range of texts began to appear on permanent materials, written in indigenous languages. Given the importance of religion in spearheading the development of indigenous literacy in Southeast Asia, it is not surprising that the north Indian languages of Sanskrit and Pali have had considerable long-term impact upon the linguistic and intellectual cultures of Southeast Asia.
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JUNG Hwan-Seung. "The Influence of Pali and Sanskrit on Thai Language." Journal of South Asian Studies 13, no. 2 (2008): 129–48. http://dx.doi.org/10.21587/jsas.2008.13.2.006.

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Vyrschikov, Yevgeniy G. "The Term “Tathagata” and the Situation of the Verbal Duel in Ancient India: Who is the Tathagata?" Orientalistica 1, no. 3-4 (2018): 394–401. http://dx.doi.org/10.31696/2618-7043-2018-1-3-4-394-401.

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This article concerns the origin of the early Buddhist term tathagata (on Pali and Sanskrit material). This way, if you judge according to the Pali Canon, is of ancient pre-Buddhist origin. The “Digha-Nikaya” Sutras provides us with a number of nontrivial contexts of the use of this word, allowing us to accurately establish its etymology and literal meaning. In addition, these contexts suggest a special connection of Tathagata (as an image of the Buddha) with “truth telling”.
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Kowit Pimpuang. "Word Formation of Pali & Sanskrit Influences to Thai Language." JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES ll, no. 14 (2007): 1–28. http://dx.doi.org/10.22473/kats.2007..14.001.

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Dissertations / Theses on the topic "Pali and Sanskrit"

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Yit, Kin Tung. "A study of a stereotyped structure of the path in early Buddhist literature : a comparative study of the Pali, Chinese and Sanskrit sources." Thesis, University of Bristol, 2004. http://hdl.handle.net/1983/82d4de18-ed86-48f6-9382-cd62acadddbb.

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This thesis is a study of one prominent meditative path-structure in early Buddhism. The path-structure is called the 'Stereotyped Structure of the Path' (henceforth SSP) in this study, as it is a list that contains more than twenty items of formulas that are composed in a step-by-step order and according to a definite pattern. The list sequentially presents the stages from initial meditative and related disciplinary practice through to the result of Buddhist final liberation. This thesis is divided into two parts, both of which are based on a comparative study of the different versions of the texts that contain the SSP list. These texts include the materials transmitted in Pali, Sanskrit, and Chinese sources. The four Nikayas, the four Agamas and the Sarighabhedavastua re our primary concern. Part I examines the appearances of the SSP list as a whole entity, while Part II examines the members of the list individually. Many forms of the list are found throughout the early Buddhist canon. The most common form of the list presents a complete and longest version, which occurs in considerable numbers of text in DN/DĀ and MN/MĀ. There are also other forms of the list scattered in many other texts. Some of them have a shortened form in terms of the length, which present a partial form of the list with items missing. In a number of cases these shorter lists are combined with items that are not seen in the standard SSP list. All these accounts are examined in Part I, and a thorough comparison is undertaken. The applications of these lists and their broad distribution across various texts have significant implication. The wide-ranging use of the SSP list brings us to consider whether we could discover the origin of the SSP list in these numerous instances. Through a careful investigation several possibilities have been considered. Part II is dedicated to a comprehensive study on the components of the SSP list, namely the SSP formulas. Ten of such formulas are examined in full detail and others are summarized in the Appendices. The presentation and content of the formulas reveal interesting points while doing a comparative study through many different texts. The implications of the variation as well as the similarity of the formulas in various texts indicate some significant points. They imply information regarding how the fixed units of expression have been applied successfully, in terms of the transmission of the list. These fixed units from the SSP formulas work well not only due to a certain level of flexibility in their employment but also under a remarkable fixity of the arrangement. The conclusion drawn from this suggests that this fixity, which is in fact governed by the underlined fundamental principle of the path-structure, has lead the SSP list - as seen all over the canon - to a highly consistent and coherent presentation. This is so regardless of the great deal of variations found in many occurrences. This message is in turn of crucial importance in assisting our understanding of the nature of the composition and transmission of Buddhist oral literature.
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Petrocchi, Alessandra. "The Gaṇitatilaka and its commentary by Siṃhatilakasūri : an annotated translation and study." Thesis, University of Cambridge, 2017. https://www.repository.cam.ac.uk/handle/1810/270086.

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This dissertation is the first ever which provides an annotated translation and analysis of the Gaṇitatilaka by Śrīpati and its Sanskrit commentary by the Jaina monk Siṃhatilakasūri (14th century CE). The Gaṇitatilaka is a Sanskrit mathematical text written by Śrīpati, an astronomer-mathematician who hailed from 11th century CE Maharashtra. It has come down to us together with Siṃhatilakasūri’s commentary in a uniquely extant yet incomplete manuscript. The only edition available of both Sanskrit texts is by Kāpadīā (1937). Siṃhatilakasūri’s commentary upon the Gaṇitatilaka GT is a precious source of information on medieval mathematical practices. To my knowledge, this is, in fact, the first Sanskrit commentary on mathematics –whose author is known– that has survived to the present day and the first written by a Jaina that has come down to us. This work has never before been studied or translated into English. It is my intention to show that the literary practices adopted by Siṃhatilakasūri, in expounding step-by-step Śrīpati’s work, enrich the commentary in such a way that it consequently becomes “his own mathematical text.” Together with the English translation of both the root-text by Śrīpati and the commentary by Siṃhatilakasūri, I present the reconstruction of all the mathematical procedures explained by the commentator so as to understand the way medieval Indian mathematics was carried out. I also investigate Siṃhatilakasūri’s interpretative arguments and the interaction between numbers and textual norms which characterises his work. The present research aims to: i) edit the Sanskrit edition by Kāpadīā ii) revise the English translation of Śrīpati’s text by Sinha (1982) iii) provide the first annotated English translation of selected passages from the commentary by Siṃhatilakasūri iv) highlight the contribution to our understanding of the history of Indian mathematics brought by this commentary and v) investigate Siṃhatilakasūri’s literary style.
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Johnson, Dana Noel. "Reckoning up the body : logics of enumeration and arrangement in Buddhist and Āyurvedic inventories of anatomy." Thesis, 2013. http://hdl.handle.net/2152/23788.

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Indian accounts of anatomy from the early centuries of the Common Era display a shared desire to enumerate the parts of the human body. Two such accounts occur in the foundational texts of āyurveda --- the Caraka-saṃhitā and Suśruta-saṃhitā --- and another in the Buddhist commentarial text, the Visuddhimagga. Scholars have mined these medical sources in particular to determine the extent and accuracy of anatomical knowledge in ancient India. But little has been done to understand the logics that these sources apply in dismembering, enumerating, and rearranging the body. A close reading reveals three distinct ways by which the materiality of the body could be interpreted in ancient India to conform to broader ideologies and epistemologies. Moreover, through examining both āyurvedic and Buddhist sources, it soon becomes clear that generalizations like "religion" and "medicine" mask the constellation of complex and often-overlapping concerns present in these various studies of anatomy.<br>text
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Books on the topic "Pali and Sanskrit"

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Singh, Yogendra. Dictionary of Pāli-Sanskrit-Hindi-English. International Research Institute of Buddhist Studies, 2011.

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2

Bhāratī, Padmā. Saṃskr̥ta evaṃ Pāli vyākaraṇa kā tulanātmaka vivecana. Viśāla Pablikeśana, 2010.

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Phúc, Thiện. Buddhist dictionary: Vietnamese-English, English-Vietnamese, Sanskrit/Pali-Vietnamese. Tỏ̂ đình Minh Đăng Quang, 2005.

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Buddhaghosa. Dhammapathāratthakathā.: Dharmapadārthakathā : a Sanskrit version of the Pali Dhammapadaṭṭhakathā. Dharmashrama, 1990.

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editor, Chirapat Prapandvidya, K.J. Somaiya Centre for Buddhist Studies, Rashtriya Sanskrit Sansthan, Archæological Survey of India, and Mahāčhulālongkō̜nrātchawitthayālai, eds. Re-examination of Sanskrit and Pali inscriptions of Southeast Asia. Somaiya Publications, 2012.

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Kaharuddin, J. Kamus umum Buddha dharma: Pali-Sanskerta-Indonesia. 2nd ed. Tri Sattva Buddhist Centre, 2004.

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Banerji, Sures Chandra. Historical survey of ancient Indian grammars: Sanskrit, Pali, and Prakrit. Sharada Pub. House, 1996.

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Soothill, William Edward. A dictionary of Chinese Buddhist terms: With Sanskrit and English equivalents and a Sanskrit-Pali index. RoutledgeCurzon, 2004.

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(India), National Library. Catalogue of Sanskrit, Pāli, and Prākrit books. The Library, 1988.

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Dvivedī, Jānakīprasāda. Kātantra tathā Kaccāyana vyākaraṇa kā samīkshātmaka adhyayana. Kendrīya Ucca Tibbatī Śikshā Saṃsthāna, 2004.

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Book chapters on the topic "Pali and Sanskrit"

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Falk, Harry. "2. Zur wurzelilim Sanskrit und Pali." In Current Issues in Linguistic Theory. John Benjamins Publishing Company, 1993. http://dx.doi.org/10.1075/cilt.97.20fal.

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"Glossary of Sanskrit and Pali Terms." In Religion and Time. BRILL, 1993. http://dx.doi.org/10.1163/9789004378773_010.

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"Index of Pali and Sanskrit Terms." In Sons of the Buddha. DE GRUYTER, 2011. http://dx.doi.org/10.1515/9783110254105.241.

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"Notes on References and Romanization of Sanskrit and Pali." In Theravada Buddhism. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824837297-003.

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Bose, Shibani. "Introduction." In Mega Mammals in Ancient India. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120412.003.0001.

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This chapter sets the stage for the narrative which ensues by delineating the ecological importance of megafauna, and underlining the importance of the period chosen for study. It is also a historiographical sketch of the ways in which studies on animals have been approached. This is followed by an elucidation of the sources used by the study to reconstruct the histories of these mega mammals. These include multiple prisms ranging from faunal remains retrieved from archaeological sites, visual depictions in the form of rock paintings, seals, and terracottas to the formidable corpus of Sanskrit, Pali, Prakrit, and classical Western accounts.
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Bose, Shibani. "Beyond the Glittering Eye." In Mega Mammals in Ancient India. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120412.003.0003.

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Notwithstanding the cultural fascination evoked by the tiger, wildlife histories have done little to salvage it from the shadows of the past, particularly in the context of ancient India. This chapter endeavours to fill in this gap by marshalling evidence testifying to human interactions with this mega carnivore in early India. It underlines the dearth of fossil evidence, notes the patchy evidence offered by the archaeozoological record, and details the images which can be garnered from visual depictions of the animal on seals, copper tablets, and terracottas. It also explores at length the ways in which it is perceived in a wide range of Sanskrit, Pali, Prakrit, and classical Western accounts. Typically an animal of the forest and jungle, charting the journey of the tiger provides valuable glimpses into India’s ancient ecological past.
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"Index of Sinhala (snh), Pali (p), Sanskrit (skt) and Tamil (t) Texts (translated or cited)." In The Buddhist Visnu. Columbia University Press, 2004. http://dx.doi.org/10.7312/holt13322-014.

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Conference papers on the topic "Pali and Sanskrit"

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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit “Renaissance”." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.2-3.

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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis”, ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.
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