Relevant bibliographies by topics / Sanskrit Epic poetry

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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 poetry'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Sanskrit Epic poetry"

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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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Truschke, Audrey. "A Padshah like Manu: Political Advice for Akbar in the Persian Mahābhārata." Philological Encounters 5, no. 2 (April 8, 2020): 112–33. http://dx.doi.org/10.1163/24519197-12340065.

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Abstract In the late sixteenth century, the Mughal Emperor Akbar sponsored the translation of more than one dozen Sanskrit texts into Persian, chief among them the Mahābhārata. The epic was retitled the Razmnāma (Book of War) in Persian and rapidly became a seminal work of Mughal imperial culture. Within the Razmnāma, the Mughal translators devoted particular attention to sections on political advice. They rendered book twelve (out of eighteen books), the Śānti Parvan (Book of Peace), into Persian at disproportionate length to the rest of the text and singled out parts of this section to adorn with quotations of Persian poetry. Book twelve also underwent significant transformations in terms of its content as Mughal thinkers reframed the Mahābhārata’s views on ethics and sovereignty in light of their own imperial interests. I analyze this section of the Razmnāma in comparison to the original Sanskrit epic and argue that the Mughal translators reformulated parts of the Mahābhārata’s political advice in both style and substance in order to speak directly to Emperor Akbar. The type of advice that emerged offers substantial insight into the political values that Mughal elites sought to cultivate through translating a Sanskrit work on kingship.
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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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Raksamani, Kusuma. "The Validity of the Rasa Literary Concept: An Approach to the Didactic Tale of PHRA Chaisurjya." MANUSYA 9, no. 3 (2006): 67–72. http://dx.doi.org/10.1163/26659077-00903004.

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The rasa (emotive aesthetics), one of the major theories of Sanskrit literary criticism, has been expounded and evaluated in many scholarly studies by Indian and other Sanskritists. Some of them maintain that since the rasa deals with the universalized human emotions, it has validity not only for Indian but for other literatures as well. The rasa can be applied to any kind of emotive poetry such as lyric, epic, drama and satire. However, in Thai literature an emotive definition of poetry encompasses a great variety of works. A question is then raised in this paper about whether the rasa can be applied to a Thai poem of didactic nature. Phra Chaisuriya, a versified tale by Sunthon Phu, is selected as an example of study.
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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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Ha, Do Thu. "Localizing India’s Values of Ramayana in Southeast Asia- The Case of Hikayat Seri Rama." International Journal of Religion 5, no. 11 (June 14, 2024): 910–20. http://dx.doi.org/10.61707/4vqpgs68.

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Intercultural communication is the communication among different cultures, different communities with different lifestyles and worldviews, which is a dispensable and unavoidable trend. The Ramayana is one of the largest ancient epics in world literature and has had an important influence on later Sanskrit poetry and Hindu life and culture because it presents the teachings of ancient Hindu sages in narrative allegory, interspersing philosophical and ethical elements. The characters Rama, Sita, Lakshmana, Bharata, Hanuman and Ravana are all fundamental to the cultural consciousness of India, Nepal, Sri Lanka and south-east Asian countries such as Thailand, Cambodia, Malaysia and Indonesia. There are many versions of the Ramayana in Indian languages, besides Buddhist, Sikh and Jain adaptations; and also Cambodian, Indonesian, Filipino, Thai, Lao, Burmese and Malaysian versions of the tale. The paper analyzes the characteristics on receiving Indian culture in the case of Seri Rama - the Malay literary adaptation of the Hindu Ramayana epic in the form of a hikayat such as the receiving methods, principles in selecting, acquiring and localizing Indian cultural values.
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पाण्डेय Pandey, गणेश Ganesh. "संस्कृत साहित्ये नैपालमिथिलाक्षेत्रस्य योगदानम् [Contribution of Nepali Mithila Region in Sanskrit Literature]." Haimaprabha 20 (July 30, 2021): 13–24. http://dx.doi.org/10.3126/haimaprabha.v20i0.38588.

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सूर्यवंशीयराज्ञो निमेः शरीरमन्थनाज्जातेन मिथिनाम्ना राज्ञा प्रवर्तितत्वात् तदीया राजधानी मिथिलेति प्रसिद्धिमुपगता । मिथिलायाः सीमासङ्कोचविस्तारयोर्जातेऽपि प्रवृmताध्ययने नेपालस्य साम्प्रतिकः द्विसङ्ख्यकः प्रदेशः मिथिलाक्षेत्रत्वेन गृहीतः । मिथिलाराज्यस्य सीमायाः परिवर्तने दृष्टेऽपि मिथिलासंस्वृते राजधानी जनकपुरं वर्तते । मिथिलायां वैदिककाले विश्वामित्रप्रभृतयो ऋषयो दृश्यन्ते । तेषु महर्षिर्याज्ञवल्क्यः सर्वाधिक्येन प्रदीप्तं मिथिलायाः प्रोज्ज्वलं रत्नं वर्तते । अर्वाचीनेषु कविषु वंशमणिशर्मा हरिकेलिमहाकाव्यमाध्यमेन सर्वोत्वृष्टं स्थानं लभते । मिथिलायां स्फुटरूपेण संस्वृmतकवितारचनायाः परम्परा सम्प्रत्यपि जीविता वर्तते । [This research confirms that the naming of the Mithila region was initiated by a king named Mithi, who was born by churning the body of Suryavanshi king Nimi. Although the border of Mithila has been constricting and widening over time, in this study, the current state number two of Nepal has been taken as Mithila region. Janakpur remained the capital of Mithilaculture even when the borders of Mithila state changed. Vishwamitra and other sages have been seen in Mithila during the Vedic period. Among them, MaharshiYajnavalkya is the brightest gem. In the modern age, it has been confirmed that Vanshamani Sharma has reached the best place through the epic Harikeli. This research has confirmed that the tradition of composing Sanskrit poetry in Mithila is still alive today.]
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Yatoo, Altaf Hussain. "From Central Asia to Kashmir: A Holistic View of Mysticism." Teosofia: Indonesian Journal of Islamic Mysticism 10, no. 1 (April 29, 2021): 127–42. http://dx.doi.org/10.21580/tos.v10i1.8507.

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Persian spirituality exerted a profound influence on the religious culture of Kashmir. The local Hindu Shaivite monism that went back to the ninth century was propagated by the Rishi ascetics. This paper aims to examine the influence of Sufism on the popular Islamic culture in Kashmir, in particular the role of the fourteenth-century figure of Nund Rishi or Shaykh Nūruddīn. The findings will be based on the qualitative analysis of the historical sources pertaining to the period concerned, with a focus on the Sanskrit epic of Rajatarangini and the poetry of Nund Rishi which explicitly refers to famous Persian mystics. This study has valid implications for the research on the causes of the socio-cultural transformation of Kashmir that were not only initiated but also taken to its completion and fruition by the local Rishi order.
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Kumar, Dr Yogendra. "Muhurta science in view of Valmiki Ramayana (वाल्मीकि रामायण की दृष्टि में मुहूर्त विज्ञान)." Yog-garima 1, no. 1 (March 28, 2023): 27–30. http://dx.doi.org/10.52984/yogarima1105.

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If we look into the Indian tradition, we get the description of many high quality books. In that Valmiki Ramayana composed by Maharishi Valmiki has an important place in human life. Regarding this epic, Dr. Neelam Singh has told in his research paper that Ramayana is a unique Sanskrit epic written by Adi poet Valmiki. This is the part of Hindu memory through which the saga of King Rama of Raghuvansh was told. It is also called the poetry of the beginning. There are seven chapters of Ramayana which are known as Kanda. The story of Lord Shri Ram versed by Maharishi Valmiki is known as Valmiki Ramayana and is called Adikavi of Valmiki and Valmiki Ramayana is also known as Adi Ramayana.1 Throwing light on the importance of the epic, it has been told that the importance of Valmiki Ramayana is there even today and will remain so in the future. True literature has the ability to shape the future, it is in the Ramayana. Ramayana meets this criterion. He has the ability to show the way to the generations to come. In it, generosity, righteous meaning and work surrender and protection of the victim, superiority of human, friendship, obedience, fasting, sweet and plant speech etc. undoubtedly make Ramayana an immortal epic.2 Among the common people, the Ramkatha has come to be revered as the struggle of good against evil and the dignity and deep compassion of various human relationships. It is a kind of cultural document. It is a matter of pleasant surprise that even after so many years its attraction has not decreased at all. How deep is the attraction and impact of the original spirit of this epic, it can also be felt from the place Ramkatha has found in the folk tales, drama, dance, architecture, sculpture, etc. of many countries of Asia. Therefore, showing the description of importance, etc., in this research paper, astrologers will try to tell about the science of Muhurta in this epic.
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Pimpuang, Kowit. "Sound Change, Value of PL-SKT Loanwords and Reflections of Society and Beliefs in the Epic Thao Hung or Cheuang." Journal of Language Teaching and Research 14, no. 6 (November 1, 2023): 1761–72. http://dx.doi.org/10.17507/jltr.1406.35.

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The objectives of this study were to explore the linguistic changes, to discover the value of Pali (PL) and Sanskrit (SKT) loanwords in an old and important epic work entitled “Thao Hung or Cheuang”, and to describe the society depicted in this work and its beliefs. The conceptual framework of this study consists of (1) usage of PL-SKT words through sound change theories (2) values of the PL-SKT loanwords applied in Thao Hung or Cheuang and (3) reflections on the society and beliefs of the people in this epic. A qualitative method was employed and the data were collected from volumes 1-4 of the Dictionary of the Vocabulary in the Northeastern Thai Literary Work Thao Hung or Thao Cheuang published by the Royal Society of Thailand. The findings revealed that there are 679 PL-SKT loanwords in the work. The vowel and consonant sound changes were made for the sake melodiousness of the poetry of the work. The values of PL-SKT words can be categorized into five dimensions, namely, 1) language usage 2) word usage 3) sound usage 4) semantic usage and 5) aesthetic usage. The work also reflects the society it depicts, namely: urban society on a plateau which is class-based and agricultural, in which there is gender inequality between men and women and marriage between relatives of the ruling class, and in which there are multiple cultural influences. The following two types of beliefs were found in the society, namely: old beliefs and Brahman and Buddhist beliefs.
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Dissertations / Theses on the topic "Sanskrit Epic poetry"

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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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Books on the topic "Sanskrit Epic poetry"

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Upadhyay, Ramji. Sanskrit and Prakrit mahākāvyas. Varanasi: Chowkhamba Vidyabhawan, 1992.

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Upadhyay, Ramji. Sanskrit and Prakrit mahākāvyas. Varanasi: Chowkhamba Vidyabhawan, 1992.

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Ranganath, S. Post independence Sanskrit epics. Delhi, India: Eastern Book Linkers, 1996.

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Bhaṭṭācārya, Tapodhīra. Epic sequence. Delhi, India: Bharatiya Vidya Prakashan, 1996.

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Satyavrata. Glimpses of Jaina Sanskrit Mahākāvyas. Jaipur: Raj Pub. House, 2003.

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Satyavrata. Jaina Saṃskr̥ta mahākāvya: Pandrahavīṃ, solahavīṃ, tathā satarahavīṃ śatābdī meṃ racita. Lāḍanuṃ, Nāgaura, Rāja: Jaina Viśva Bhāratī, 1989.

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1961-, Caturvedī Prīti, and Caturvedī Sañjaya, eds. Sūkti-prītiḥ: Mahākāvyo se saṅkalita sūktiyām̐. Hisāra: Nāgeśa Prakāśana, 2006.

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V, Raghavan. The Rāmāyaṇa in classical Sanskrit and Prākrt̥a mahākāvya literature. Chennai: Dr. V. Raghavan Centre for Performing Arts (Regd.), 2004.

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Śrī, Mugaḷi Raṃ. Mahākr̥ti. Maisūru: Sahyādri Prakāśana, 1986.

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Misra, Anand Swarup. Mahākavi Śrīharsha tathā unakā Naishadha kāvya. Lakhanaū: Sulabha Prakāśana, 1988.

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Book chapters on the topic "Sanskrit Epic poetry"

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Vanita, Ruth. "Bhaktas Responding to the Epics: Kabir, Jnaneshwara, Raidas, Mira, Rahim, and Tulsidas." In The Dharma of Justice in the Sanskrit Epics, 225–58. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859822.003.0012.

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This chapter demonstrates that bhakta poets, both saguṇa and nirguṇa, draw from the epics their critique of categories such as gender and varṇa, and their emphasis on love as the path to liberation. Bhaktas include epic characters in their devotional ancestry, and derive their philosophical frameworksand many of their idioms and images of knowledge and devotion from the epics. I analyse Tulsidas’s depiction of Kagabhushundi in the Ramcharitmanas as a rewriting of the Markandeya episode in the Mahabharata, and his Hanuman in the Chalisa as the embodiment of intellect, drawing on Valmiki’s similar portrayal. The chapter concludes with Raidas’s rewriting of an image from the Gita to construct a reciprocal idea of how individual selves and divine self may know one another.
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Pillai, Sohini Sarah. "Prayers and Protection." In Krishna's Mahabharatas, 132–64. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197753552.003.0005.

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Abstract Chapter 4 analyzes how Villiputturar and Sabalsingh Chauhan rework two of the most troubling sequences in the Sanskrit Mahābhārata into devotional stories focused on Krishna. The two epic sequences that are examined in this chapter are the attempted disrobing of the Pandavas’ shared wife Draupadi and the entire fifth book, the Book of Effort, about the preparations for the great battle between the Pandavas and the Kauravas. The comparisons in this chapter reveal significant differences and similarities between these two sequences in Villiputturar’s Tamil Pāratam and Sabalsingh Chauhan’s Bhasha (Old Hindi) Mahābhārat. They also show how the poets incorporate elements of local Vaishnava bhakti traditions into their individual regional retellings.
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Vanita, Ruth. "Varṇa: Defined by Birth or by Action?" In The Dharma of Justice in the Sanskrit Epics, 45–72. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192859822.003.0003.

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Examining different ways of defining varṇa, this chapter begins with the young mixed-varna ascetic [later called Shravana Kumar] in the Ramayana whom Dasharatha kills by accident, and his vaishya father and shūdra mother, all of whom are defined as brāhmaṇas by action. The chapter examines a variety of mixed messages about shūdra characters in context—Vidura, Ekalavya, Shabari, Shambuka, Sanjaya, and the shūdra hunter (Shiva in disguise) who offers his urine to test sage Uttanka. The chapter then analyses debates between several characters that reveal the mixed nature of all action, all bodies, and all ancestry. Bhakta poets use these examples and ideas as tools to contest oppression, thus Surdas cites epic stories such as that of Krishna eating at Vidura’s house as evidence that the highest bonds are those of love.
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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 poetry"

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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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