To see the other types of publications on this topic, follow the link: Sanskrit Authors.
Journal articles on the topic 'Sanskrit Authors'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Sanskrit Authors.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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’.
10
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.
Full textAbstract:
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.
11
TRUSCHKE, AUDREY. "Dangerous Debates: Jain responses to theological challenges at the Mughal court." Modern Asian Studies 49, no. 5 (2015): 1311–44. http://dx.doi.org/10.1017/s0026749x14000055.
Full textAbstract:
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.
12
Balcerowicz, Piotr. "Fragments from the Ājīvikas." Journal of Indian Philosophy 50, no. 1 (2022): 65–115. http://dx.doi.org/10.1007/s10781-021-09494-x.
Full textAbstract:
AbstractThe paper examines available references to the Ājīvikas that are often identified by scholars, notably by Basham (1951), as genuine quotations from Ājīvikas’ lost works. In addition, the paper analyses some additional material not previously indentifed as possible quotations relevant to Ājīvikism. Unfortunately, none of such references seem to be genuinely derived from an Ājīvika source: All of such passages or verses previously considered genuinely taken from Ājīvika literature turn out to have been composed by non-Ājīvika authors and usually derive either from Jaina works or from fables and narrative literature. There is no clear proof that the Ājīvikas developed their own Sanskrit literature (in addition to Prakrit works), much less philosophical literature in Sanskrit. Further, the faithfulness and reliability of reports of the Ājīvikas and paraphrases of their views cannot be assessed with any certainty.
13
Clines, Gregory M. "So That It Might Become Clear: The Methods and Purposes of Narrative Abridgement in Early Modern Jain Purāṇic Composition". Religions 10, № 6 (2019): 355. http://dx.doi.org/10.3390/rel10060355.
Full textAbstract:
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.
14
Stoker, Valerie. "In Charisma’s Wake: History, Divinity, and Change in Early Mādhva Vedānta." Journal of South Asian Intellectual History 5, no. 1 (2023): 7–39. http://dx.doi.org/10.1163/25425552-12340037.
Full textAbstract:
Abstract As religious reformers who, since their origins in late thirteenth-century Tulunadu, sought to correct what they believed were false interpretations of the Vedic canon, Mādhva Brahmins have thought actively about processes of social and intellectual change. This article examines several Sanskrit texts attributed to fourteenth-century Mādhva authors that recount the movement’s origins and contemplate how past forces had corrupted the canon and what kind of circumstances might rehabilitate it. Of course, one of those circumstances was the advent of the movement’s founder, Śrī Madhvācārya (1238–1317) whose self-proclaimed divinity legitimated his reformist message. But while these texts elaborate Madhva’s supernatural identity so as to promote the Mādhva movement’s regional importance within Tulunadu, they also consider more mundane aspects of religious and social innovation. In the process, these texts acknowledge their divinely guided movement’s historical contingency. This acknowledgment complicates certain longstanding scholarly perspectives on premodern Sanskrit intellectuals’ attitudes towards change.
15
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.
Full textAbstract:
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.
16
Titlin, Lev I. "The Polemics with Jainism on Ātman in “Tattvasaṃgraha” of Śāntarakṣita with the Commentary “Pañjikā” of Kamalaśīla". History of Philosophy 25, № 2 (2020): 121–38. http://dx.doi.org/10.21146/2074-5869-2020-25-2-121-138.
Full textAbstract:
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.
17
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.
Full textAbstract:
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.
18
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 (2000): 205–16. http://dx.doi.org/10.1017/s1356186300012463.
Full textAbstract:
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).
19
Ann Selby, Martha. "Narratives of Conception, Gestation, and Labour in Sanskrit Āyurvedic Texts." Asian Medicine 1, no. 2 (2005): 254–75. http://dx.doi.org/10.1163/157342105777996638.
Full textAbstract:
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.
20
Shomakhmadov, Safarali H., та Jens-Uwe Hartmann. "Recent Insights into a Manuscript of Ornate Poetry from Toyoq: A new Fragment of Mātṛceṭa’s <i>Varṇārhavarṇa</i>". Written Monuments of the Orient 8, № 2 (2023): 58–70. http://dx.doi.org/10.55512/wmo112468.
Full textAbstract:
The article continues a series of publications of the Sanskrit manuscript fragments written in the Proto-Śāradā script, kept in the Serindia Collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences. The authors introduce into scientific circulation a fragment of the Varṇārhavarṇa, the work of the famous Buddhist thinker and poet Mātṛceṭa. The article provides the paleographic analysis of the manuscript fragment, as well as brief information about the author, his works, the Varṇārhavarṇa structure. The article provides transliteration and translation of the fragment.
21
Elwert, Frederik, and Sven Sellmer. "Modeling Structure and Content: Socio-Semantic Network Analysis of the Mahābhārata." Leonardo 50, no. 5 (2017): 501. http://dx.doi.org/10.1162/leon_a_01277.
Full textAbstract:
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.
22
Clines, Gregory M. "Guys Who Bond." Cracow Indological Studies 25, no. 1 (2023): 319–42. http://dx.doi.org/10.12797/cis.25.2023.01.11.
Full textAbstract:
This article investigates Ācārya Hemacandra‘s 12th-century Sanskrit Triṣaṣṭiśalākāpuruṣacarita (―The Lives of the Sixty-Three Illustrious Men,‖ TŚPC) to understand how Jain authors depict fraternal love as a durable and covert fetter to the world of transmigratory rebirth and re-death (saṃsāra). By examining the stories of the half-brother baladevas and vāsudevas in the TŚPC, the article identifies three consequentially negative characteristics of fraternal relationships: youthful intimacy, inseparability, and emotional turmoil resulting from the relationship‘s dissolution. Finally, the article examines how the figure of the dispassionate Jina in the TŚPC exemplifies the proper orientation towards brothers.
23
Akepiyapornchai, Manasicha. "When Your Desire Defines the Path." Religions of South Asia 17, no. 3 (2023): 241–57. http://dx.doi.org/10.1558/rosa.27232.
Full textAbstract:
How does one attain spiritual liberation? What are the most important conditions? In this paper, I investigate a person’s mental condition in the soteriological process. Given the Srivaisnava belief that one can reach liberation only after death, the desire to continue or end the present life conditions how and when one attains liberation. To elaborate, those who desire liberation through surrendering their agency and possessions to God, i.e. Visnu, can be divided into two groups: (1) those who are so afflicted that they cannot bear to delay attaining liberation; and (2) those who are sufficiently content to wait to reach liberation later, at the end of their lives. This paper explores the difference in the medieval Srivaisnava intellectuals’ discussions of this dichotomy in the Sanskrit and Manipravalam (hybrid Tamil-Sanskrit) theological treatises of Vatsya Varadaguru (c.1165–1200 to 1277 ce) and Periyavaccan Pillai (c.1167 to 1262 ce). I argue that the varying ways that Srivaisnava theologians engaged with this dichotomy were modelled on their views of self-surrender. Finally, attention to this dichotomy was soon less dynamic by the time of a devoted successor of both authors and a great expounder of self-surrender, Vedantadesika or Venkatanatha (c.1268 to 1369 ce).
24
Bharat Lunavat, Riddhi, A. Binitha, and P. P. Jigeesh. "Keraliya Cikitsa Paddhati - A Complete Guide to Specialized Keralan Ayurveda Treatment Procedures Based on Dharakalpah-A Book Review." International Research Journal of Ayurveda & Yoga 06, no. 12 (2023): 69–73. http://dx.doi.org/10.47223/irjay.2023.61212.
Full textAbstract:
Background: Various Socio-political and geographical reasons helped Kerala to provide a favorable atmosphere to flourish Ayurveda in this land. Inestimable contributions made by Ayurvedic practitioners in Kerala led to developments in terms of procedures as well as medicine. Knowledge about the subtler nuances of performing various therapeutic procedures, along with their clinical implications was recorded by eminent practitioners in Kerala. However, it was dispersed amongst various regional texts, and it needed to be lined under one heading. Authors Pavana Jayaram and Manoj Sankaranarayana managed to gather all these pieces of information together and presented them in the form of this book named - Keraliya Cikitsa Paddhati.Methodology: The presented book was studied, analyzed, and compared with other contemporary works on a similar subject.Body and Analysis: The present book is written in Sanskrit and English. It contains 304 pages, and its price is 500 INR. This book was published by Sarada Mahadeva Iyer, Ayurvedic Educational and Charitable Trust, Tamil Nadu. The book was published in 2010. It comprises three sections. The first section encompasses the Sanskrit text Dharakalpa which sheds light on the Procedure named Dhara – one of the specialized Keraliya treatment modalities. Following it, the book presents the first and only english commentary on Dharakalpa written by the authors – Pavana and Manoj. The second section of the book comprises an extensive review of the available literature about external treatment modalities (Bahih-parimarjana cikitsa). The third section of the book encompasses various necessary preparations required before commencing the procedure. It caters both, epistemological knowledge and pragmatic usage of external treatment modalities for the Ayurvedic fraternity. ‘Keraliya Cikitsa Paddhati’ is the first and only attempt made in such a direction where the traditional knowledge is not merely translated but very well explored through available literature.
25
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 (2020): 601–8. http://dx.doi.org/10.22363/2313-2302-2020-24-4-601-608.
Full textAbstract:
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.
26
Pallathadka, Harikumar, Laxmi Kirana Pallathadka, Pushparaj, and Telem Kamlabati Devi. "Role of Ramayana in Transformation of the Personal and Professional Life of Indians: An Empirical Investigation Based on Age and Regions." Integrated Journal for Research in Arts and Humanities 2, no. 6 (2022): 116–22. http://dx.doi.org/10.55544/ijrah.2.6.15.
Full textAbstract:
Ramayana is one of the greatest and holiest Sanskrit epics and one of the first written pieces of literature in the context of India. In the past few centuries, several authors have been exploring different dimensions of the epic Ramayana, which range from spirituality, philosophy, economics, politics, language, culture, poetry, literature, and technology. However, management does not seem to be popular in terms of subject analysis from Ramayana, even though Valmik Ramayana offers examples of several managers. Thus, several studies have been done to fill the gap in the literature by simply exploring the relevance of Ramayana for the growth and development of contemporary managers. These papers explore dharmic management, work motivation, vigilance, principles for control from Ramayana that offers lessons for improving managerial efficiency. The prospects to explore Ramayana in the other management domains like people management, and strategy management, may also be considered in the future.
27
Sarma, Sreeramula Rajeswara. "Who is the Native of the Sarvasiddhāntatattvacūḍāmaṇi?" History of Science in South Asia 9 (15 червня 2021): 167–208. http://dx.doi.org/10.18732/hssa57.
Full textAbstract:
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.
28
Akram, Dr Muhammad, та Dr Ayesha Qurrat Ul-Ain. "ہندو مت پر اردو میں علمی مواد: ایک موضوعاتی کتابیات". ĪQĀN 3, № 01 (2021): 123–74. http://dx.doi.org/10.36755/iqan.v3i01.240.
Full textAbstract:
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.
29
Wright, Samuel. "The practice and theory of property in seventeenth-century Bengal." Indian Economic & Social History Review 54, no. 2 (2017): 147–82. http://dx.doi.org/10.1177/0019464617695604.
Full textAbstract:
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.
30
Haas, Dominik A. "Translating the Gāyatrī-Mantra." Asian Literature and Translation 10, no. 1 (2023): 47–91. http://dx.doi.org/10.18573/alt.57.
Full textAbstract:
No single standard translation of the mantra known as Sāvitrī, Gāyatrī, or Gāyatrī-Mantra (Ṛgveda III 62.10) has ever become widely accepted. Many authors seem to have felt that a famous mantra such as this one must have, or allow for, several interpretations and translations – a position that is not without justification, especially when it comes to mantras. Yet, translators of the Gāyatrī-Mantra have rarely taken into consideration that language changes over time, and that this has an impact on how the mantra is to be translated. The aim of this paper is to remedy this situation. It provides grammatical, morphological, etymological, lexical, and semantic analyses of the textual content of the mantra against the background of the linguistic changes that took place during the transition from early to late Old Indo-Aryan. In other words, this paper explores how the mantra would be understood by users of Vedic and Sanskrit. To this end, each textual component of the Gāyatrī-Mantra is analyzed in dedicated sections. An appendix also provides a collection of more than sixty scholarly translations into European languages.
31
De Jonckheere, Heleen. "‘Examining Religion’ through Generations of Jain Audiences: The Circulation of the Dharmaparīkṣā". Religions 10, № 5 (2019): 308. http://dx.doi.org/10.3390/rel10050308.
Full textAbstract:
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.
32
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 (2021): 94–111. http://dx.doi.org/10.17816/wmo55059.
Full textAbstract:
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.
33
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 (2020): 659–83. http://dx.doi.org/10.1017/s0021911819001876.
Full textAbstract:
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.
34
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.
Full textAbstract:
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.
35
Paribok, Andrew V., and Ruzana V. Pskhu. "Methodological and Substantial Arguments Against “Conceptual Eurocentrism”." Russian Journal of Philosophical Sciences 62, no. 6 (2019): 54–69. http://dx.doi.org/10.30727/0235-1188-2019-62-6-54-69.
Full textAbstract:
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.
36
Vijayan, K. Sajith, and Karin Bindu. "Kerala´s Ancient Mizhavu Drum: Transformations and Sustainability." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 8 (December 9, 2021): 27–38. http://dx.doi.org/10.30819/aemr.8-4.
Full textAbstract:
The Kerala state in India offers a huge assemblage of various percussion eccentricities. Each percussion instrument sustains and preserves its own attributes: some drums accompany visual arts, others create a vibrant world of percussion music, and a few maintain both attributes. Almost all instruments are related to ceremonial pursuance and worship customs. Mizhavu is a single-headed drum from Kerala that employs these kinds of ceremonial pursuance. The purpose of the instrument, which had also been used in temples in Tamil Nadu, is to accompany the Kūṭiyāṭṭam and Kuttu performances in the great temples (mahakshetras) for the pleasure of God’s souls and the invocation of their powers. Kūṭiyāṭṭam and Kuttu – Kerala’s Sanskrit drama performing art forms – have been recognized as Intangible Cultural Heritage due to 2000 years of tradition. As ‘visual sacrifice’ staging scenes from the Ramayana and Mahabharata, they combine dance with theatre performance, Sanskrit verses (slokas), and percussive music in a ritualistic context. The main supporting percussion instrument (mizhavu) serves as deva vādyam – an instrument for the deities. Its classification as a one-headed drum covered with skin (avanaddha vadya of the dardura type) goes back to the Natya Shastra of Bharatamuni – some 2000 years ago. Definitions as kettledrum (bhanda vadya) trace it back to Kautilya’s Arthasastra. The Buddhist Pali Tripitaka refers to pot drums (kumba toonak). Tamil epics mention a muzha or kuta muzha drum. Publications in recent decades nearly mention that drum. Production methods, forms, and material of the drum have changed over the ages. Attached to the artistic heritage of a certain Brahmin caste – the Nampyar – the drum has spent a long period in the environment of temple theatres. Since 1966, it has been taught to pupils of all castes at the Kerala Kalamandalam, Thrissur District. P.K.K. Nambiar worked as the first mizhavu teacher in the later added Kūṭiyāṭṭam department. He was followed by his pupil K. Eswaranunni, the first mizhavu guru from another caste, fighting for acceptance among members of Chakyar and Nampyar families. As a passionate master with numerous awards and performance experience all over the world, K. Eswaranunni has trained most of the contemporary mizhavu percussionists, who are still performing all over India as well as abroad. This paper gives an overview of the instrument and shows how the mizhavu is described by both gurus in their books written in Malayalam and by both authors including their personal relations to the drum.
37
Kabinina, Nadezhda V., and Ekaterina D. Kornienko. "The Nothern Russian Toponym Urdoma: Old and New Etymologies." Вопросы Ономастики 18, no. 3 (2021): 41–65. http://dx.doi.org/10.15826/vopr_onom.2021.18.3.032.
Full textAbstract:
The paper focuses on some earlier and new etymologies of the mysterious toponym Urdoma which nowadays refers to a village located on the left bank of the river Vychegda in Lensky district, Arkhangelsk region. Studying historical records and materials related to local history, the authors conclude that this place name was originally attributed to a stream (the right feeder of the Vychegda) nearby the settlement Urdoma and the volost of the same name. The first part of the paper reviews the earlier etymologies of the name and comments on their validity and reliability. The authors reject the hypothesis of Sanskrit ūrdhva (‘high’) as the origin for Urdoma; the interpretation of the place name as Komi-Zyryan ur ‘squirrel’ + Russian doma ‘houses’ is considered a folk etymology; the authors also note the weaknesses of some other hypotheses which trace the origin of the name from Finnic *Urto/maa ‘the woodland for hunting,’ or from Komi *(V)urd/vom < ‘tamias’ + ‘river mouth,’ or from Permic *Ur/ton ‘without squirrels.’ The second part of the paper suggests two new etymological hypotheses. According to the first one, the hydronym Urdoma originates not from the Komi-Zyryan language directly but from an earlier Proto-Permic root *ɨrd- which had a basic meaning of ‘put upright’ (> ‘obstruct’). Within this hypothesis, the meaning of ‘obstructedness’ conveys the river’s suitability for setting fishing weirs, or the presence of obstructions of natural origin such as deadfall piles, or (considering metonymy) the existence of a fortress near the river in the past. According to the second hypothesis, the hydronym Urdoma relates to the place names which include the term -dom widely spread in historical Meryan lands and on the northern Finnish territories. In that case, considering denotative toponymic meaning of the term -dom, the final component of the toponym Urdoma can be interpreted as ‘mountain; raised riverbank’. The first component of the place name (which possibly has been deformed) can be associated with Sami urd ‘large plateau or highland’.
38
Rodicheva, Irina, and Olga Novikova. "Genesis of Buddhism in Japan: The Age of Nara – The Tokugawa Period." Ideas and Ideals 13, no. 4-1 (2021): 42–56. http://dx.doi.org/10.17212/2075-0862-2021-13.4.1-42-56.
Full textAbstract:
This article considers the genesis and development of Buddhism in Japan from the age of Nara to the Tokugawa period. Revealing the problems of the first six philosophical and religious schools of academic Buddhism, namely Kusha, Sanron, Jōjitsu, Hosso, Risshu and Kegon, the authors of the article sought to fully explore the basic foundations of the philosophy of each of them, delve into the linguistic nuances of Japanese and Sanskrit terms, touching on such aspects like dharma, dukha, anatmavada, shunyata or emptiness, the "two truths" of the Buddha's teachings, etc. The text focuses on the role of Buddhism in the Nara period, it explores the main purpose of monks and the system of "local" temples which was not only an intellectual support of that era, but also played the role of an important military force. Drawing an analogy with the philosophy of the Rinzai-shu and Soto-shu schools, the authors analyze the expansion of the line of succession in Zen by monitoring the formation of groups of thinkers, their development and emergence of cultural capital through long-term discussions and continuous reflection over several generations. The work pays special attention to significant figures in Japanese Buddhism, it outlines the role of philosophical creativity, examines the social and religious transformations that occur over different eras and periods. The question of redistribution of power and basic economic resources, suppression of Buddhism, emergence of anti-Buddhist positions and formation of new doctrines are touched upon. As a result of the study, the genesis of Buddhism was described through the prism of Japanese culture, the trajectory of its development from inception to transformation processes in new trends as well as social phenomena that sometimes gave rise to a creative or destructive tendency and influenced the course of history. The authors note that Japanese society that tends to a greater extent towards abstraction and aesthetic pleasure managed to assimilate to the new realities of life and new teachings with pinpoint accuracy, transforming Buddhism into its culture and polishing and refining it in the Japanese style.
39
Schmid, Charlotte. "The Carving of Kṛṣṇa’s Legend: North and South, Back and Forth". Religions 11, № 9 (2020): 439. http://dx.doi.org/10.3390/rel11090439.
Full textAbstract:
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.
40
Xie, Guo-Hui, and Qi Wang. "Mandala Coloring as a Therapeutic Tool in Treating Stress-Anxiety-Depression Syndrome." Asian Journal of Interdisciplinary Research 4, no. 4 (2021): 30–36. http://dx.doi.org/10.54392/ajir2144.
Full textAbstract:
Mandalas (in Sanskrit refers to “circle” or “discoid object”) have been exclusively a part of the Eastern religions such as Hinduism, Buddhism, Taoism, Jainism and Shintoism, for hundreds of years. They represent the different aspects of the universe. They are also used as sacred meditation tools as well as consecrated symbols of prayer, most notably in China, Japan, and Tibet. Only in recent years that mandalas have been found to promote the mental as well as physical well-being or wellness, especially for those who are experiencing stress, anxiety and depression (also known as SAD syndrome). They are eventually incorporated into art as therapy and counseling as part of the repertoire of intervention tools. Generally, mandala art therapy can be divided into three different forms: (i) mandala meditation, (ii) mandala drawing, and (iii) mandala coloring. Each of these forms is a therapeutic tool that serves to help a person to relax and be at peace with oneself. According to Jungian concept of a mandala, it refers to the psychological expression of the totality of the self, and hence, mandala art therapy in whichever of its three forms can help to establish the positive wholesomeness of self. In this paper, the authors have chosen to focus on mandala coloring as a therapeutic tool and introduced the simple five-step procedure to implement it.
41
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 (2020): 137–56. http://dx.doi.org/10.17816/wmo46837.
Full textAbstract:
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.
42
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, № 1 (2007): 85–102. http://dx.doi.org/10.1163/157342107x207227.
Full textAbstract:
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.
43
Ostrowski, Norbert. "Grammaticalization of the Lithuanian comparative -jau(s)." Indogermanische Forschungen 123, no. 1 (2018): 273–92. http://dx.doi.org/10.1515/if-2018-0010.
Full textAbstract:
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.
44
Jurewicz, Joanna. "Reportaż z pola bitwy. Jak przekładać opisy bitwy w Mahabharacie." Przekładaniec, no. 45 (April 14, 2023): 133–54. http://dx.doi.org/10.4467/16891864pc.22.013.17174.
Full textAbstract:
Report from the Battlefield: How to Translate Battle Descriptions in the Mahābhārata This article discusses the problem of scene construal in translation, based on a selected description of the battle scene in the Mahābhārata. It is an old Indian epic (c. 400 BCE–400 CE), the greatest epic of mankind (c. 100,000 stanzas), composed in Sanskrit, most likely orally, and certainly distributed in this way. Its main theme is the war between related families. In Indology, descriptions of battles have been treated as conventional because of their orality, however, a closer analysis shows their well- thought-out structure. The article discusses examples of zooming-in/out strategy (Langacker 2005) as one of the methods of active scene building. I show how the authors of the Mahābhārata construed doubly dynamic scenes in which both the content of the description (i.e. the fight) and the description itself is dynamic, reflecting the narrator’s movement. I also discuss the difficulties it presents to the Polish translator and consider the extent to which Polish inflection allows for a similar construal, thus meeting the translation requirements proposed by Tabakowska (1993). My hypothesis is that in many cases such doubly dynamic scenes can be successfully reflected in Polish, as opposed to an English translation (Cherniak 2008–9), thus preserving the extraordinary value of the original.
45
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.
Full textAbstract:
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.
46
Andrijanić, Ivan, та Jacek Bąkowski. "On the Authenticity of Prose Writings Attributed to Śaṅkara". Acta Asiatica Varsoviensia 36 (2023): 5–38. http://dx.doi.org/10.60018/acasva.npqm2712.
Full textAbstract:
Śaṅkara is traditionally considered the author of an exceptionally large number of works. Indological scholarship has attempted to filter out some of these works within traditional philological and historical frameworks. Many were, however, taken for granted to be authentic, and no serious research into their authenticity has been conducted. This paper attempts a computational stylometric approach to establish the authenticity of prose commentaries attributed to Śaṅkara. The General Imposters (GI) framework appears to be the most suitable existing method developed for the purpose of verifying authorship. The GI calculates the statistical distance between certain texts’ features and estimates whether the disputed text is closer to the candidate author than to a set of texts that may not have been composed by him. The paper also presents a machine-based method for separating the words and resolving the sandhi in the Sanskrit text, crucial for the procedure. The success rate in verifying authors of undisputed texts appears to be acceptable enough to proceed to the next step, where 18 prose commentaries traditionally attributed to Śaṅkara are subjected to the GI verification procedure. The result conforms to the most conservative assessments of Śaṅkara’s authorship; GI verified the authenticity of the commentaries on the principal Upaniṣads (with the exception of the commentary on the Śvetāśvataropaniṣad) and on the Bhagavadgītā. Besides these, commentaries on the Nṛsiṃha-(pūrva)-tāpanīyopaniṣad and the Adhyātmapaṭala were, rather unexpectedly, also successfully verified as genuine works of Śaṅkara.
47
Jayakar, Sudhir R., and Prabhat B. Nichkaode. "Liver abscess, management strategies, and outcome." International Surgery Journal 5, no. 9 (2018): 3093. http://dx.doi.org/10.18203/2349-2902.isj20183729.
Full textAbstract:
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.
48
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.
Full textAbstract:
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.
49
Shahbaz Khan, Nadhra. "Persian-Punjabi/Urdu Identities of Traditional Geometrical Patterns Lost During the Colonial Rule of the Punjab (1849–1947)." Manazir Journal 3 (March 7, 2022): 45–63. http://dx.doi.org/10.36950/manazir.2021.3.4.
Full textAbstract:
Annexation of the Punjab by the British in 1849 brought about major modifications to the local visual culture. Expecting Indian crafts to remain frozen in time (for several reasons), the colonial administrators and art critics disapproved the changes employed by the craftsmen in their wares to cater to the new ruling class. Among the corrective measures adopted by the government to revive the ‘dying’ Indian art and craft, art schools were set up and surveys were conducted to publish illustrated monographs on individual crafts bringing once strictly guarded trade secrets out in the public. By the late nineteenth century, the ‘native craftsmen’ or mistrīs themselves emerged as authors of illustrated craft manuals carrying instructions in all three important vernaculars, Gurmukhi, Urdu and Sanskrit mixed with some English terms and designs. The most interesting among these publications are a few woodcarver’s manuals that laboriously enumerate a wide range of geometric designs for both architecture and furniture. Each shape, its construction methods and titles are given in an interesting mix of the three vernaculars. These terms were also mentioned by John Lockwood Kipling, the first Principal of the Mayo School of Industrial Art (1876-1893) in his essay on wood carving but abandoned by the time Percy Brown (1897-1909) took over. Except for some, today most of these terms and construction methods are unknown even to the traditional craftsmen of the Punjab. This paper aims to trace the history of traditional geometrical patterns going as far back as Mughal times (sixteenth to eighteenth centuries), their references in manuals published by local craftsmen during the colonial rule and the role of British art educators on social memory.
50
Zheleznova, Natalia. "“Tātparya-vrtti” of Padmaprabha Maladhārideva and Jain Ethics." Philosophy of Religion: Analytic Researches 6, no. 2 (2022): 114–44. http://dx.doi.org/10.21146/2587-683x-2022-6-2-114-144.
Full textAbstract:
This publication presents the first translation into European language of the only Sanskrit commentary Tātparya-vr tti of the almost unknown Digambara exegete Padmaprabha Maladhārideva (12th century) on the first chapter-adhikāra of the treatise Niyama-sāra (“Essence of Restraint”) by Kundakunda (3rd–4th centuries), who is one of the most authoritative Jain authors. The first chapter of the commentary introduces the problems of the text and gives a general idea of the “Three Jewels” of Jainism: right vision, right knowledge and right behavior, the latter of which is the main theme of the text. The translation is preceded by an Introduction to the ethical doctrine of Jainism, which is considered by the author of the article as one of the variants of the virtue ethics. Jain ontology, being a descriptive part of the Jain Doctrine, is complemented by a prescriptive one, which includes an extensive system of vows (both “great” and “small”, basic and additional) and restrictions for all members of the community, which is built on the basis of the main prohibition of violence against all kinds of living beings. The observance of vows in Jain ethics is logically integrated into the Path of Liberation of the soul-ātman from the wheel of rebirth and is marked by various steps of the ladder of spiritual self-improvement. In the first chapter of the commentary Padmaprabha Maladhārideva proficiently shows the connection between ontology and ethics, skillfully weaving verses of his own composition into his exegesis and demonstrating deep knowledge not only of the Jain philosophical tradition, but also fluency in various verse meters according to the hermeneutical tasks facing him.