Relevant bibliographies by topics / Sanskrit Epic literature

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

Academic literature on the topic 'Sanskrit Epic literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Sanskrit Epic literature"

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Brahmbhatt, Sanjaykumar K. "Biographical Literature in Modern Sanskrit Language." HARIDRA 2, no. 06 (September 25, 2021): 29–32. http://dx.doi.org/10.54903/haridra.v2i06.7733.

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Biographical literature in modem Sanskrit language Biographies of great people have been the source of modem Sanskrit literary creation. Many biographies are available in the form of epic, prose and champu kavyas in Sanskrit literature. There are two master pieces of biographies on the iron man of India, Sardar Vallabhbhai Patel written in modem Sanskrit language. These two master pieces are 'Lohpurusavadanam"by Dr. Shivprasad Bharadwaj and "Vallabhcharitam" by Dr. Satyapal Sharma. The first one is complete biography in the form of historical epic and the second one is a biography in the form of prose work. Key words: biography, creation, literature, modem Sanskrit, master pieces, epic and prose work.
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Hawley, Nell Shapiro. "Literature in Layers: An Early Theory of Retelling the Sanskrit Epics." Journal of South Asian Intellectual History 3, no. 1 (July 23, 2021): 1–33. http://dx.doi.org/10.1163/25425552-12340021.

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Abstract This essay reconstructs an early chapter in the history of theorizing the diverse Rāmāyaṇa and Mahābhārata literature of South Asia. Drawing upon the tenth-century literary theorist Kuntaka’s discussions of the Udāttarāghava, Uttararāmacarita, Veṇīsaṃhāra, Kirātārjunīya, and Abhijñānaśākuntala—all Sanskrit poetic (kāvya) compositions that depict stories from the Rāmāyaṇa or the Mahābhārata—I show how, in Kuntaka’s understanding, these works repair certain narrative inconsistencies and ethical ambiguities in the epics themselves. Building on the foundation laid by his predecessor, Ānandavardhana, Kuntaka illuminates the various layers of meaning that a work of literature can encompass. He shows that the epics’ different narrative layers send conflicting messages about proper conduct. He suggests, moreover, that an audience experiences a kāvya retelling of an epic story as a layered entity—a layer of epic narrative beneath a layer of kāvya—and argues that an awareness of these layers can contribute to the audience’s ethical self-cultivation. Kuntaka’s theory of retelling (truly re-telling: telling again, purposefully, and differently from a previous accepted telling) represents an important theoretical account of the relationships between South Asia’s many Rāmāyaṇas and many Mahābhāratas.
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Thapar, Romila. "War in the Mahabharata." PMLA/Publications of the Modern Language Association of America 124, no. 5 (October 2009): 1830–33. http://dx.doi.org/10.1632/pmla.2009.124.5.1830.

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The Mahabharata, composed in sanskrit, is generally described as an epic. Other sanskrit texts refer to it occasionally as a kavya, or poem, and more often as an itihasa, which literally means “thus indeed it was,” suggesting an element of history. As with many early epics, it carries a consciousness of history but does not claim historicity. It evokes a past society of clans and narrates the events that bound them together or tore them asunder, focusing on the actions of those regarded as heroes.
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Dr.Arun Kumar Nishad. "Dr. Navalata's contribution to modern Sanskrit literature." Knowledgeable Research: A Multidisciplinary Journal 2, no. 07 (February 29, 2024): 17–23. http://dx.doi.org/10.57067/kr.v2i1.215.

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Many poetesses have penned their poetry in the continuously flowing Sanskrit poetry stream from Aarsh epic to Adyavadhi period, whose brilliance has enlightened the literary world. The poetesses who created these poems, through their creations, tried to make the kind hearted readers happy, to equip them with proper wisdom and knowledge, to make them like them by creating beautiful pictures and by giving guidelines to the society, they tried to avoid its evils. Have done Among such poetesses, contemporary poetess ‘Dr. The name of Navalata is also noteworthy.
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T, Jayalakshmi. "Hanuman and Veeravakudevar." International Research Journal of Tamil 3, no. 3 (July 15, 2021): 53–59. http://dx.doi.org/10.34256/irjt2137.

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Contributions of Tamil Bhakti poets to the literature have been significant in the past along with the contributions that they made to the social upliftment of the society. Ramavataram, popularly referred to as Kamba Ramayanam, is a Tamil epic that was written by the Tamil poet Kambar based on sanskrit version of Valmiki Ramayanam that describes the life of King Rama of Ayodhya. In this epic Hanuman is a imporatant character. The Tamil poet Kachiyappa sivachariyar greatest composition is the Kandha puranam based on sanskrit version of Sivasankara sangithai. The great warrior Veerabagu Dhevar is close associate of Lord Muruga. This article mainly focuses on stunning similarities between the supernatural powers of the ardent devotee, dedicated Hanuman described in Kamba Ramayanam and Veerabagu Dhevar in kandha puranam.
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Chalise, Keshav Raj. "Mayavini Sarsi (Circe): Devkota’s Reworking to Western Myths." Literary Studies 33 (March 31, 2020): 20–30. http://dx.doi.org/10.3126/litstud.v33i0.38032.

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Laxmi Prasad Devkota, celebrated poet as the Mahakavi or Poet the Great wasborn in 1966 BS. Writing in distinct style from the tradition, Devkota has broken the convention in Nepalese writing, both in form and content, though he was in the difficult mode of free expression due to Rana observation over writings and even the discouraging situation on free thinking and creative writing. He has adapted Sanskrit tradition of writing epics, (Mahakavya) and also, he has composed the epic on free verse. He has introduced and applied western Romantic trend of writing poetry. With these new modes, he has introduced new genre and approach in writing poems and other forms of literature. Openness, lucidity and honesty are some of the characteristics of Devkota’s poetic works. His feelings, sensibility and expressions have been blended perfectly and brilliantly with words and meanings that have created an explosion of thoughts and ideas in his writings. We find spontaneous expression in his poems and there is no artificial sense. As a versatile writer, he has composed in all literary genres, pomes, epics, essays, plays and fictions, but he is basically a poet. Having with the knowledge both in eastern Sanskrit literature and western literary traditions, he has combined both traditions in his Nepali writings. With the use of the western and eastern mythical references, he has united the traditions of the both in his writings. This article aims to observe his revisit to the eastern and western mythical references in Mayavini Circe, the epic on free verse.
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Ram-Prasad, Chakravarthi. "Contempt and Righteous Anger: A Gendered Perspective From a Classical Indian Epic." Emotion Review 15, no. 3 (July 2023): 224–34. http://dx.doi.org/10.1177/17540739231182960.

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Reading a passage in the Sanskrit Mahābhārata—the attempted disrobing of Princess Draupadī after her senior husband has gambled her away (after losing all his wealth, his brothers and himself)—I suggest that we see in her attitude and angry words an expression of contempt. I explore how contempt is a concept that is not thematized within Sanskrit aesthetics of emotions, but nonetheless is clearly articulated in the literature. Focusing on the significance of her gendered expression of anger and contempt, and the positive acceptance of it in the text, I suggest that contempt can be understood as a transformative attitude in a woman (even a high-born one) towards iniquities in a patriarchal culture.
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Saini, Naresh Singh. "Role of Hanuman Ji in the context of search for Sita in Sanskrit Literature." RESEARCH REVIEW International Journal of Multidisciplinary 9, no. 4 (April 15, 2024): 241–44. http://dx.doi.org/10.31305/rrijm.2024.v09.n04.028.

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This research explores the pivotal role of Hanuman Ji in the search for Sita as depicted in Sanskrit literature, particularly in the Ramayana. Analyzing key texts, the study examines Hanuman's characteristics, actions, and his significance in the narrative. Hanuman's journey, his encounters, and his devotion to Lord Rama are highlighted to understand his contribution to Sita's rescue. This research underscores Hanuman's embodiment of courage, loyalty, and intelligence, illustrating his integral role in the epic. Through a detailed textual analysis, the study reveals how Hanuman's search for Sita enriches the moral and spiritual dimensions of Sanskrit epic tradition. Abstract in Hindi Language: इस शोध में संस्कृत साहित्य, विशेष रूप से रामायण में सीता की खोज में हनुमान जी की महत्वपूर्ण भूमिका का अन्वेषण किया गया है। मुख्य ग्रंथों का विश्लेषण करते हुए, अध्ययन हनुमान के गुणों, कार्यों और कथा में उनके महत्व की जाँच करता है। हनुमान की यात्रा, उनके अनुभव और भगवान राम के प्रति उनकी भक्ति को उजागर किया गया है ताकि सीता की मुक्ति में उनके योगदान को समझा जा सके। यह शोध हनुमान के साहस, वफादारी और बुद्धिमत्ता के प्रतीक को रेखांकित करता है, जो महाकाव्य में उनकी महत्वपूर्ण भूमिका को दर्शाता है। विस्तृत पाठ्य विश्लेषण के माध्यम से, अध्ययन यह प्रकट करता है कि सीता की खोज में हनुमान का योगदान संस्कृत महाकाव्य परंपरा के नैतिक और आध्यात्मिक आयामों को कैसे समृद्ध करता है। Keywords: हनुमान जी, सीता, संस्कृत साहित्य
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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 (November 24, 2022): 116–22. http://dx.doi.org/10.55544/ijrah.2.6.15.

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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.
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M, Kavitha. "Nachinarkiniyar History and Textual Ability." International Research Journal of Tamil 4, S-8 (July 21, 2022): 233–38. http://dx.doi.org/10.34256/irjt22s834.

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Tamil language and literature have flourished with speeches composed by speechwriters. Are greatly aiding researchers who think innovatively. Texts serve as a bridge between linguistic research and e-literary criticism. The texts convey how the Tamil language has changed over time, as well as the living conditions, political changes and customs of the Tamil people. This article explores the history and textual ability of Nachinarkiniyar. Nachinarkiniyar was a knowledgeable and knowledgeable man of various arts, writing semantics for songs, and also possessing the art of religious ideas, music, drama, etc., which are included in the book. He is well versed in grammar, literature, dictionary, epic and puranam in Tamil. He is well versed in astrology, medicine, architecture, and crops. Nachinarkiniyar, who has written for Tamil grammar books, is well versed in the Vedic and phylogenetic theory of Sanskrit and is a university-oriented scholar of Tamil, Sanskrit scholarship, religious knowledge, land book knowledge, life and biology. This article explores the history and textual ability of Nachinarkiniyar.
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Dissertations / Theses on the topic "Sanskrit Epic literature"

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Platte, Ryan. "Horses and horsemanship in the oral poetry of Ancient Greece and the Indo-European world /." Thesis, Connect to this title online; UW restricted, 2008. http://hdl.handle.net/1773/11480.

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Kalugampitiya, Nandaka M. "Authorship, History, and Race in Three Contemporary Retellings of the Mahabharata: The Palace of Illusions, The Great Indian Novel, and The Mahabharata (Television Mini Series)." Ohio University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1462188638.

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Klebanov, Andrey [Verfasser], and Harunaga [Akademischer Betreuer] Isaacson. "Texts composed while copying : A Critical Study of the Manuscripts of Selected Commentaries on the Kirātārjunīya, an Epic Poem in Sanskrit / Andrey Klebanov ; Betreuer: Harunaga Isaacson." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2019. http://d-nb.info/1187444847/34.

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Books on the topic "Sanskrit Epic literature"

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McGrath, Kevin. The Sanskrit hero: Karna in epic Mahabharata. Leiden: Brill, 2000.

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Purohita, Dakṣā. Carita-kāvyas in modern Sanskrit literature: A critical survey. Delhi, India: Bharatiya Kala Prakashan, 2017.

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Dubrovnik, International Conference on the Sanskrit Epics and Purāṇas (1st 1997 Dubrovnik Croatia). Composing a tradition: Concepts, techniques and relationships : proceedings of the First Dubrovnik International Conference on the Sanskrit Epics and Purānas, August 1997. Zagrab: Croatian Academy of Sciences and Arts, 1999.

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Vālmīki. Rāmāyaṇa: A condensed version of Valmiki's epic. [Winnipeg, Man.]: Larkuma, 2012.

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Narayan, Rasipuram Krishnaswamy. The Ramayana. New York: Penguin Group USA, Inc., 2008.

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Guleri, Vidyadhar Sharma. Female deities in Vedic and epic literature. Delhi: Nag Publishers, 1990.

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Mirasdar, Mangala. The political ideas in the Pañcamahākāvyas. Delhi, India: Eastern Book Linkers, 1995.

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Musalagāṃvakara, Śyāma Ke. Saṃskr̥ta ke mahākāvya pañcaka meṃ vyutpatti: Kumārasaṃbhava-Raghuvaṃśa-Kirāta-Śiśupālavadha, tathā Naishadha. Dillī, Bhārata: Īsṭarna Buka Liṅkarsa, 1996.

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Sadhale, Anand. Mahābhārata āṇi bhāgavate. Mumbaī: Manoramā Prakāśana, 1991.

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Sadhale, Anand. Mahābhārata āṇi bhāgavate. Mumbaī: Manoramā Prakāśana, 1991.

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Book chapters on the topic "Sanskrit Epic literature"

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Dhar, Amrita. "Madhusudan’s Miltonic Epic, the Meghnādbadh kābya." In Milton Across Borders and Media, 143–60. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192844743.003.0009.

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Abstract This chapter examines the ways in which the nineteenth-century Bengali writer Michael Madhusudan Dutt inscribed themes and literary innovations from Milton’s Paradise Lost into his Bengali epic poem Meghnādbadh kābya [The Poem of the Slaying of Meghnad] (1861), a retelling of the Sanskrit epic Rāmāyaṇa. Madhusudan was so influenced by Milton that he took it upon himself to write the Miltonic epic of his language and age, while drawing on the classical tradition of the Indian subcontinent. He produced the Meghnādbadh kābya not as a derivation but as a profoundly generative Bengali in-habitation of Miltonic epic energies, as this chapter displays especially in its discussion of the male character Ravan and of the female character Pramila, who is entirely Madhusudan’s creation. The result was a landmark of Bengali and world literature, itself forever intertwining Milton with the vernacular Bengali legacy.
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Pillai, Sohini Sarah. "Introduction." In Krishna's Mahabharatas, 1–32. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197753552.003.0001.

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Abstract The introductory chapter of Krishna’s Mahabharatas lays out the basic argument of the book about premodern devotional Mahabharata retellings in regional South Asian languages. It begins with an overview of the Sanskrit Mahābhārata and its story for readers who may be unfamiliar with the epic. It then introduces and compares the two regional retellings at the center of the book: Villiputturar’s fifteenth-century Tamil Pāratam and Sabalsingh Chauhan’s seventeenth-century Bhasha (Old Hindi) Mahābhārat. There is also a discussion of some recent approaches that have been employed in scholarship on bhakti (devotional) literature. The introduction concludes with a chapter-by-chapter summary of the trajectory of the book.
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Anima Bairagi. "ENVIRONMENTAL AND ECOLOGICAL AWARENESS IN THE MAHABHARATA." In CONTEMPORARY SOCIAL RESEARCH: HEALTH, ECONOMY AND ENVIRONMENT: Vol 2. 2nd ed. REDSHINE London, 2019. http://dx.doi.org/10.25215/1387415603.14.

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This article focuses on environmental and ecological awareness in the perspective of the Mahabharata, a noble Hindu epic. The existence of good life on this planet- earth, is not possible without pure environment. Today, the interest in environmental and ecological awareness is seen spreading its wings to humanities. It embraces literature, art, music, history, religion and many branches of knowledge. The Hindus have responded in a very positive way for the concern of ecology. They say “One tree is equal to ten sons”. Sanskrit literature is not only rich in the grammatical composition and romantic expression but also in knowledge about environment, its destruction and the need for its protection which come up in many contexts every now and then whenever any attempt is made to study this literature. Starting from the Vedic age till now it carries a number of appearances in the writings of scholars. This need to be explored in detail as the vast size and span of it leaves enough scope for researchers to dig up those sources of knowledge. Mahabharata reflects a conflict over social policy in the face of an environmental disaster. The epic teaches to love and respect all the creatures equally. The paper would include images on environment and ecological awareness as raised in text.
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Danielle, Feller. "From Palace to Heaven: Vimāna in the Sanskrit Epics." In Liminal Spaces, and Identity Transformations in South Asian Literatures and Arts, 55–79. Milano University Press, 2023. http://dx.doi.org/10.54103/milanoup.139.c162.

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Danielle, Feller. "From Palace to Heaven: Vimāna in the Sanskrit Epics." In Liminal Spaces, and Identity Transformations in South Asian Literatures and Arts, 55–79. Milano University Press, 2023. http://dx.doi.org/10.54103/consonanze.139.c162.

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Palit, Ashok. "The Odyssey of Odia Cinema." In Handbook of Research on Social and Cultural Dynamics in Indian Cinema, 267–73. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3511-0.ch022.

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There was a time in India when education was confined to a privileged class. At that period, Sanskrit was the only language in which most of the epics and other religious texts were written. A majority of the population had no access to these texts. Later, when regional languages and kinds of literature were developed, all these Sanskrit texts were translated for the common people. The immense popularity of The Ramayan influenced Mr. Mohansundar Devgoswami of Puri (actor, director) to make a feature film based on the Ramayan. Based on a mythological theme with elements of Rasa integrated into the structure of the talkie film, Sita Bibaha became the first Odia film, and though its work began in 1934, this film was eventually released in 1936. Keeping all these things in mind, this chapter intends to give a bird's eye view of the unknown legacy and odyssey of Odia cinema.
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Khandkar, Arundhati C., and Ashok C. Khandkar. "Know Thyself." In Swimming Upstream, 152–64. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199495153.003.0007.

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Having won acclaim with his receiving India’s highest literary honour, the Sahitya Academy Award, he set his sights on encouraging Dalit writers and thinkers to express themselves in their own words, helping them find their own authentic voices, without regard to the vast literature that was essentially canonical and brahminical in origin. He hoped that this would help heal the wounds that the Untouchables felt deeply as a result of the deprivations that they had experienced for generations. At the same time, he also pointed to the varied and opposing interpretations of stories and parables from the great Indian epics, Ramayana and Mahabharata. His distillation of the vast span of Vedic and Vedantic literature offered depth and meaning extending from the ancient Sanskrit to the contemporary nascent Dalit literature. Marathi Dalit literature blossomed during this time and saw extraordinary growth. He expanded his analysis and thinking into other creative realms including the aesthetics of art, poetry, and drama.
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Conference papers on the topic "Sanskrit Epic literature"

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

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