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Books on the topic 'Sanskrit grammarians'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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1

Arthavijñāna aura vyākaraṇadarśana =: Contribution of ancient Indian grammarians to the study of semantics. 2nd ed. Vārāṇasī: Viśvavidyālaya Prakāśana, 2000.

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2

Historical evolution of the concept of kāraka from Pāṇini to Kātyāyana based on the sūtras of Pāṇini and Kātyāyana as found in the Siddhānta-Kaumudī of Bhaṭṭoji Dīkṣita together with the other schools of Sanskrit grammarians. Kolkata: Sanskrit Pustak Bhandar, 2005.

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3

Dash, Narendra Kumar. Purusottamadeva as grammarian. Delhi: Agam Kala Prakashan, 1991.

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4

Murti, M. Srimannarayana. Bhartṛhari, the grammarian. New Delhi: Sahitya Akademi, 1997.

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5

Ganguli, Sarbani. Causes of Śābdabodha: A grammarian's view. Kolkata: Sanskrit Book Depot, 2003.

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6

Saroja, Bhate, and Bronkhorst Johannes 1946-, eds. Bhartr̥hari, philosopher and grammarian: Proceedings of the First International Conference on Bhartr̥hari (University of Poona, January 6-8, 1992). Delhi: Motilal Banarsidass Publishers, 1992.

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7

Staal, J. F., and Samuel Jay Keyser. Reader on the Sanskrit Grammarians. MIT Press, 2003.

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8

Staal, J. F. A Reader on the Sanskrit Grammarians. South Asia Books, 1986.

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9

A Reader on the Sanskrit grammarians. Delhi: Motilal Banarsidass, 1985.

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10

G, Coward Harold, and Kunjunni Raja K, eds. The philosophy of the grammarians. Princeton, N.J: Princeton University Press, 1990.

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11

Burnell, Arthur Coke. On the Aindra School of Sanskrit Grammarians, Their Place in the Sanskrit and Subordinate Literatures. HardPress, 2020.

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12

Whitmore, John K., Kenneth R. Hall, and Madhav Deshpande. Critical Studies in Indian Grammarians I: The Theory of Homogeneity [Savarnya] (Michigan Series in South and Southeast Asian Languages and Linguistics). Centers for South and Southeast Asia, Th, 1999.

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13

(Editor), Saroja Bhate, and Johannes Bronkorst (Editor), eds. Bhartrhari (Philosopher and Grammarian). 2nd ed. Motilal Banarsidass,India, 1997.

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14

Lowe, John J. Diachrony. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198793571.003.0006.

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In this chapter the data for transitive nouns and adjectives in early Indo-Aryan is brought together and considered in a wider historical context. Evidence for transitive nouns and adjectives in other old Indo-European languages is presented, and possibilities of Proto-Indo-European reconstruction are considered. The evidence of early Indo-Aryan is analysed as a whole, and it is shown that there are clear syntactic patterns observable throughout the period, which distinguish transitive nouns and adjectives from other categories of word. The evidence from the four linguistic periods under consideration is then compared with the prescriptions of Panini, the authoritative ancient Sanskrit grammarian; it is shown that while there is overlap, none of the periods investigated precisely match the Sanskrit described by Panini. Finally, the later history of transitivity in nouns and adjectives in Indo-Aryan is discussed, through the later Middle Indo-Aryan period into Modern Indo-Aryan.
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15

McGovern, Nathan. The Snake and the Mongoose. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190640798.001.0001.

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This book turns the commonly accepted model of the origins of the early Indian religions on its head. Since the beginning of modern Indology in the 19th century, the relationship between the major early Indian religions of Buddhism, Jainism, and Hinduism has been based on an assumed dichotomy between two metahistorical identities: “the Brahmans” and the newer “non-Brahmanical” śramaṇa movements. Textbook and scholarly accounts typically purport an “opposition” between these two groups by citing the 2nd century BCE Sanskrit grammarian Patañjali, often stating erroneously that he compared their animosity for one another to that of the snake and the mongoose. This book seeks to de-center the Hindu Brahman from our understanding of Indian religion by “taming the snake and the mongoose”—that is, abandoning the anachronistic distinction between “Brahmanical” and “non-Brahmanical” and letting the earliest articulations of identity in Indian religion speak for themselves on their own terms. It accomplishes this goal through a comparative reading of texts preserved by the three major groups that emerged from the social, political, cultural, and religious foment of the late first millennium BCE: the Buddhists and Jains as they represented themselves in their earliest sūtras, and the Vedic Brahmans as they represented themselves in their Dharma Sūtras. The picture that emerges is not of a fundamental dichotomy between Brahmanical and non-Brahmanical, but rather of many different groups who all saw themselves as Brahmanical, and out of whose contestation with one another the distinction between Brahmanical and non-Brahmanical the snake and the mongoose emerged.
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