Relevant bibliographies by topics / Sanskrit Authors

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Academic literature on the topic 'Sanskrit Authors'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Sanskrit Authors"

1

Gansten, Martin. "Notes on Some Sanskrit Astrological Authors." History of Science in South Asia 5, no. 1 (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 (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 (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 (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 (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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Freschi, Elisa. "Commenting by Weaving Together Texts: Veṅkaṭanātha’s Seśvaramīmāṃsā and the Sanskrit Philosophical Commentaries". Philological Encounters 3, № 3 (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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Canevascini, Giotto. "On Latin mundus and Sanskrit muṇḍa". Bulletin of the School of Oriental and African Studies 58, № 2 (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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P, Ganeshwari. "Religious Theory in the Thinai Grammar." International Research Journal of Tamil 3, S-2 (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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Books on the topic "Sanskrit Authors"

1

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

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Śrīrāmacandruḍu, Pullela. Panditaraja Jagannatha. Sahitya Akademi, 1987.

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

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

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

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

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

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Kaviraj, Gopi Nath. Kāśīra sārasvata sādhanā. Prācī Pāblikeśansa, 1992.

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Kaviraj, Gopi Nath. Kāśīra sārasvata sādhanā. Prācī Pāblikeśansa, 1992.

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Ghimire, Kr̥shṇa Prasāda Śarmā. Gati-vidhiyoṃ kī rūpa-rekhāeṃ: Itivr̥ttātmaka. Śyāma, Gopāla, Mohana, tathā Yogeśa Ghimire, 1985.

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Book chapters on the topic "Sanskrit Authors"

1

Keller, Agathe, and Catherine Morice-Singh. "Multiplying Integers: On the Diverse Practices of Medieval Sanskrit Authors." In Why the Sciences of the Ancient World Matter. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-98361-1_9.

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"Index of Sanskrit texts and authors." In Existence and Perception in Medieval Vedānta. De Gruyter, 2024. http://dx.doi.org/10.1515/9783110728521-014.

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

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Selby, Martha Ann. "Reading the Sanskrit Amarufataka." In Grow Long, Blessed Night. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195127331.003.0004.

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Abstract When foregrounded against the diverse categories of Sanskrit literary genres, it becomes apparent that the Amarusataka represents a part of a distinct movement away from the traditional mythic materials and categories that earlier Sanskrit poets and dramatists, such as Kalidasa, drew upon. As V. Raghavan, Siegfried Lienhard, and others have pointed out, the Amarusataka “is really a continuation in Sanskrit of the Prakrit tradition of love poetry begun in Hala’s Ga ā thasā ptasat ī with the exception of a few interpolated poems by other authors, it is the first anthology of short erotic poems in Sanskrit.”
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Freiberger, Oliver. "Gṛhastha in the Śramaṇic Discourse". У Gṛhastha. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190696153.003.0004.

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

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

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This chapter delves into the complexity of poetry as theology. Focusing largely on the most influential period of theological composition in Kashmir, from the ninth century to the twelfth, it reevaluates poetry by some of the most well-known Śaiva authors from the region, including Utpaladeva, Abhinavagupta, and Kṣemarāja. It charts multiple ways that Sanskrit hymns can do theological work, and specifically how the poetic features of many hymns help to constitute their theological content. Some hymns show pedagogical concerns and serve as models for human audiences to emulate, both in their interpretations of specific positions and in their implementation of those positions in practice. The chapter argues, in particular, that the stotra form was appealing for non-dualistic authors seeking to reinterpret various practices and features of worship that might otherwise be seen as dualistic, including praise, prayer, and devotion.
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Wujastyk, Dagmar. "Mercury Tonics (Rasāyana) in Sanskrit Medical Literature." In Soulless Matter, Seats of Energy: Metals, Gems and Minerals in South Asian Traditions. Equinox Publishing, 2016. http://dx.doi.org/10.1558/equinox.29654.

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The use of mercury has a long history in Indian medicine with clear evidence of mercurial treatments found in Sanskrit medical treatises from about the seventh century. Mercury medicines were understood to be particularly potent remedies and as such were often used in the treatment of serious diseases that were difficult to treat. Mercury preparations were also widely used in rejuvenation therapy (rasāyana) - one of the eight classical areas of Indian medicine. Rasāyana sections in Sanskrit medical works describe the preparation and application of tonics for restoring health, stopping and even reversing the aging process, generally improving physical appearance and significantly increasing lifespan. Chapter 5 is freely available under Creative Commons License BY-NC-ND 3.0 here While rejuvenation therapies are already described in the oldest Sanskrit medical works known to us, the first recipe containing mercury occurs in a seventh-century treatise called the Aṣṭāṅgahṛdayasaṃhitā (“Heart of medicine”). From about the eleventh century, mercury became a significant ingredient in rasāyana therapy with works such as Cakrapāṇidatta’s Cakradatta (eleventh century) and Vaṅgasena’s Cikitsāsārasaṃgraha (eleventh/twelfth century) recording multiple recipes for mercurial tonics. The use of mercury in rasāyana recipes reflects a profound change in Indian medicine in this period, namely the increasing importance of iatrochemistry. Older medical works already contained recipes for metallic and mineral medicines, but now metallurgical procedures aimed at making metals and minerals fit for medical application (and human consumption) were described in detail and the number of metallic and mineral medicines, including mercury preparations, increased substantially. Both procedures and recipes for metallic and mineral medicines seem to have been adopted from alchemical sources - we often find reference to alchemical works or authors in recipes for mercurial or other metal or mineral medicines in the medical treatises. This essay will provide an overview of the uses of mercury preparations in rasāyana therapy, discussing their position within rejuvenation therapy in regard to other rasāyana formulations and exploring their link with Indian alchemical traditions.
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Stainton, Hamsa. "Stotra Literature." In Poetry as Prayer in the Sanskrit Hymns of Kashmir. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0002.

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

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

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Элькан, О. Б., and Н. М. Дзембак. "BUDDHIST SOUVENIRS: TYPOLOGIZATION EXPERIENCE." In Образ, знак и символ сувенира. Материалы IX Всероссийской национальной научно-практической конференции. Crossref, 2023. http://dx.doi.org/10.54874/9785605054283_205.

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В процессе исследования сформирована типология известных на сегодня буддийских сувениров. Авторы статьи называют ее базовой, поскольку выделяемые в ее рамках категории сувениров могут использоваться не только самостоятельно, но и в разных вариантах сочетаний. В целом, «сувенирная» традиция в буддийской культуре непосредственно связана с традицией гораздо более древней и фундаментальной, охватываемой понятийным полем санскритской категории «дана» («дар», «дарение», «щедрость»). Актуальность проведенного исследования обусловлена необходимостью теоретической разработки вопросов производства, продажи, маркетинга сувенирной продукции в контексте развития туристической сферы как составляющей экономики и культуры в «буддийских регионах» Российской Федерации. In the course of research, a typology of Buddhist souvenirs known today was formed. The authors of the article call it basic, since the categories of souvenirs highlighted within it can be used not only individually, but also in different combinations. In general, the “souvenir” tradition in Buddhist culture is directly related to a much older and fundamental tradition, covered by the conceptual field of the Sanskrit category “dana” (“gift”, “donation”, “generosity”). The relevance of the study is conditioned by the need for theoretical development of issues of production, sale, and marketing of souvenirs in the context of the development of the tourism sector as a component of the economy and culture in the “Buddhist regions” of the Russian Federation.
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Kamadanova, Sofia S. "ROLE ORIENTATION OF SANSKRIT PAST PARTICIPLES WITH -(I)TA." In Проблемы языка: взгляд молодых учёных. Институт языкознания РАН, 2023. http://dx.doi.org/10.37892/978-5-6049527-1-9-4.

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This paper examines the role orientation of Sanskrit past participles with the suffix -(i)ta-. The ancient Indo-Aryan transitive perfect PPs have passive meaning normally implying orientation towards the patient (P-orientation). However, in certain cases the situation, being evidently different, requires special explanations. Speijer was the first who drew the linguists’ attention to rare Sanskrit PPs which could function not only passively but also actively. He found 8 corresponding verbal roots. In attempt to solve the problem the author has undertaken analysis of the material of the Sanskrit Digital Corpus (DCS) with more than 50,000 examples from the ancient Indian literature (fiction, religious, and philosophical texts). As a result of this work 3 more transitive verbal roots, the perfective participles from which can potentially have both patient- and agent-bound orientation, have been added to Speijer’s list. The analysis provided has also shown that those must be the spheres of semantics and pragmatics where the reasons for the specific usage of the forms mentioned are to be looked for.
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