Relevant bibliographies by topics / Sanskrit Hindu literature

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

Academic literature on the topic 'Sanskrit Hindu literature'

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

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Journal articles on the topic "Sanskrit Hindu literature"

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Putu Eka Sura Adnyana, I Nyoman Suarka, Relin D.E, and Ni Nyoman Suryani. "HINDU THEO-LINGUISTICS: SANSKRIT AS THE LANGUAGE OF HINDU THEOLOGY IN LONTAR BHUWANA SANGKSEPA." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 8, no. 1 (May 31, 2024): 77–87. http://dx.doi.org/10.25078/vidyottama.v8i1.2496.

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Sanskrit has its prestige for the narrators, thus encouraging the narrators to use Sanskrit terminology and Sanskrit vocabulary in the process of composing Kawi literature. One of the types of literature referred to and contains philosophical, religious, and life values is the Tutur text. Bhuwana Sangksepa is a speech text that uses two languages, namely Sanskrit and Old Javanese, in the content of the text. This paper uses the theory of Theo-linguistics which is an interdisciplinary theory, that etymologically comes from the words theology and linguistics. In addition, to support data acquisition in data collection, it is also combined with interview techniques. Interview techniques are often referred to as interviews. The method of analyzing language research data is the agih method (distributional method) and the translational pairing method. The analyzed data will then be presented using formal and informal methods. Lontar Bhuana Sangkṣepa is one of the important lontar that contains the teachings of Hinduism (Siwatattwa). The text of Lontar Bhuana Sangkṣepa contains a dialog between Bhaṭāra Śiwa and Bhaṭāri Uma accompanied by Bhaṭāra Kumara. Lontar Bhuana Sangkṣepa consists of 128 śloka of Sanskrit with Old Javanese. Lontar Bhuwana Sangkṣepa can be understood as one of the oldest lontars, but after lontar Bhuwana Kośa and Jñana Siddhanta. The texts included in this category are most likely the oldest because as a benchmark for the use of Sanskrit śloka contained in the text, they reflect the situation at a time when Sanskrit texts were still circulating in the archipelago and the language was still actively used and well understood by scholars. The implementation of Sanskrit in śloka through Old Javanese/Kawi language commentary that contains Hindu theological teachings, namely: Bhaṭāra Śiwa, Iṣṭa Dewatā, Sṛṣti Bhuwana Agung, Śūnya, Swara-Wyañjana, Smarana, Nirbāṇa/Nirvāṇa, and Pralaya.
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Agus Siswadi, Gede, I. Made Surada, and I. Made Wiguna Yasa. "STUDY OF SANSKRIT LEARNING AT DVĪPĀNTARA SAṀSKṚTAM FOUNDATION IN DENPASAR CITY." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 5, no. 2 (November 26, 2021): 230. http://dx.doi.org/10.25078/ijhsrs.v5i2.3044.

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<p>Sanskrit is the language used in the holy Vedic texts. To understand the contents of the Veda, it is very important to learn Sanskrit to know every meaning of the verse or mantra contained in the Veda scriptures. However, the existence of Sanskrit at this time has not been touched at all by Hindus and is very familiar with the use of Sanskrit. Sanskrit is only studied in institutions or colleges with Hindu nuances, so Hindus today have very little to know, let alone learn it. Besides that, Sanskrit is quite complex, there are many rules in learning it, so that Sanskrit is said to be a complex language and difficult to learn. The results of this study indicate the following points. First, the Sanskrit learning pattern at the Dvīpāntara Saṁskṛtam Foundation, starting in terms of tiered Sanskrit learning strategies, student center strategies, online Sanskrit learning strategies (patrālayadvārā Saṁskṛtam), learning methods using dialogue methods, storytelling methods as well as playing methods, learning media using image media and power point media, and using direct learning models Second, the problems faced in learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City are caused by two factors, namely problems from internal factors which include perceptions, attitudes and motivation as well as from external factors such as educators, learning climate and infrastructure Third, the implications of learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City include four aspects, namely: (1) cognitive domain, (2) affective domain, ( 3) psychomotor domain (4) literature and culture.</p>
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Akram, Dr Muhammad, and Dr Ayesha Qurrat ul Ain. "The Impact of the Partition of India on the Study of Hinduism in the Urdu Language." ĪQĀN 2, no. 04 (June 30, 2020): 69–86. http://dx.doi.org/10.36755/iqan.v2i04.147.

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Religion, language, and race have been among the most crucial factors behind the formation of various national and communal identities in modern South Asian history. Just like the political division of British India, the complex interplay of these factors also culminated in a bifurcation of linguistic boundaries along the religious lines according to which Urdu became associated with Islam and Muslims. In contrast, Hindi became increasingly connected to the Hindu culture. These historical developments also affected the extent and nature of the academic materials on Hinduism in the Urdu language, which the present paper examines. The paper takes stock of different relevant materials. Then, it discusses how the changed socio-political realities quantitatively and qualitatively affected the works on Hinduism in the Urdu language as the majority of the Hindu scholars lost enthusiasm to write on their religion in Urdu considering its increased perception of being a Muslim language. Muslims in Pakistan, on the other hand, lost opportunities of everyday interaction with Hindus and easy access to the original Hindi and Sanskrit sources resulting in a considerable decline in Hindu studies on their part. Thus, the overall production of literature on Hinduism in the Urdu language declined sharply. By implication, the paper hints at how decisively socio-political and historical contexts bear on the pursuit of the academic study of religion.
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Baishy, Lalta Prasad. "Współczesna sytuacja sanskrytu." Gdańskie Studia Azji Wschodniej, no. 24 (December 2023): 277–82. http://dx.doi.org/10.4467/23538724gs.23.035.19031.

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The contemporary situation of Sanskrit This article presents the current situation of Sanskrit and the importance of Sanskrit in India. How is Sanskrit used in daily life in India and what is its role in the sub-continent’s religions? There are some television channels in Sanskrit and in schools Sanskrit is a mandatory subject. It is one of the twenty-three official languages in India. Sanskrit is not a dead language because there are some villages where people use it in daily life, for example in school, university, worship, and especially on traditional occasions. It has a role like Greek or Latin have in European society. India has a special day celebrating Sanskrit, and a special week for Sanskrit. People have started to learn Sanskrit in German schools and in US schools. NASA also uses Sanskrit. It is possible in the future that computers will work in Sanskrit. Sanskrit is the language in which the Vedas, Upanishads, Puranas, and texts on ethics are written. It has been a language used in India for a very long time. Sanskrit is a classical and historical language of India. The corpus of Sanskrit literature encompasses a rich tradition of poetry and drama as well as scientific, technical, philosophical, and Hindu religious texts. The importance of Sanskrit is quite evident from its all-India scope. It goes without saying that it is the basis of most of the modern Indian languages. I give several opinions of Sanskrit of some of the greatest orientalists that the world has ever produced; I show the consensus of the opinions of men like Professor Max Müller, Veer Savarkar, Rajendra Prasad, and Mahatma Gandhi. These opinions show the cultural importance of Sanskrit in the life of India as the only language that can culturally integrate the entire country and the entire Hindu society.
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Mishra, Satendra Kumar, and Srashti Srivastava. "Sanskrit: Loss of the Language of Love." International Journal of Linguistics, Literature and Culture 3, no. 2 (March 13, 2017): 79. http://dx.doi.org/10.21744/ijllc.v3i2.413.

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The appearance of modern Indian languages marks the transition from the ancient to the middle ages in Indian History. They became the media of literature and the instruments of medieval thought. It is true that Sanskrit continued to be cultivated but with the downfall of Hindu principalities and the drying up of the sources of patronage, its importance rapidly diminished. It now became the language of orthodox religious literature and of philosophy but the days of its glory seems to be over. The cultural waves which began to sweep the country from the 12th century onwards left the rivers of Sanskrit dry and flowed through new ways. In spite of all setbacks, Sanskrit still commands the homage of the people and exercised a deep influence over the growth of new languages and literature but for the expression of living experience and thought its usefulness had ceased. Its Apabrahmsha form took over the lead gradually.
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Akram, Dr Muhammad, and Dr Ayesha Qurrat Ul-Ain. "ہندو مت پر اردو میں علمی مواد: ایک موضوعاتی کتابیات." ĪQĀN 3, no. 01 (February 1, 2021): 123–74. http://dx.doi.org/10.36755/iqan.v3i01.240.

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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.
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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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Kulkarni, Akshar Ashok, and Neha Dattatraya Gadgil. "Garbhopanishad an Optimal Doctrine over the Embryo: A Literature Research." Journal of Ayurvedic and Herbal Medicine 8, no. 2 (June 30, 2022): 88–93. http://dx.doi.org/10.31254/jahm.2022.8206.

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The Garbha Upanishad, commonly called as the Garbhopanishad as well as meaning "Esoteric Doctrine of the Embryo," is among the smaller Upanishads, accounting for 17 out of 108 Hindu Upanishad manuscripts in a modern collections. It is a Sanskrit Upanishad that some academics identify with the Krishna Yajurveda, while others associate it with the Atharvaveda. It is among the 35 Samanya Upanishads (generic Upanishads). The book is attributed to sage Pippalada in the Upanishad's last verse, although the text's chronology and author are unknown, as well as the surviving copies are damaged, inconsistent, as well as fragmentary. The Garbha Upanishad is a work that explains medical as well as anatomical issues, as well as the concept of the genesis or growth of the human fetus and body after birth. The Upanishad's concluding verse credits the text's authorship to sage Pippalada, but the text's chronology and authorship are unknown, and the existing copies are damaged, inconsistent, as well as fragmentary.
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Lothspeich, Pamela. "The Mahābhārata as national history and allegory in modern tales of Abhimanyu." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 279–96. http://dx.doi.org/10.1017/s0041977x08000542.

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AbstractDuring a renaissance of Hindu mythology in the late colonial period, the Mahābhārata in particular was embraced as the essential account of the nation's ancient past. In the many literary retellings of the period, epic history is often recast as national history, even as the epic narratives themselves are inscribed with allegorical significance. Such is the case in the many poems and plays on the subject of Abhimanyu and his nemesis Jayadrath, including the most famous example in Hindi, Maithilisharan Gupta's narrative poem, Jayadrath-vadh (The slaying of Jayadrath, 1910). In this essay I situate Gupta's poem within the genre of paurāṇik or mythological literature and read the poem against the Abhimanyu-Jayadrath episode as found in the critical edition of the Sanskrit Mahābhārata to illustrate how Gupta both modernizes the poem and imbues it with nationalist ideology. I ultimately argue that Gupta's Abhimanyu is like a freedom fighter battling an imperial goliath, and his wife, Subhadra, a model for women dedicated to the cause. I also discuss some of the subsequent literature on Abhimanyu which was inspired by Gupta's classic work, and which also re-envisions the story in terms of contemporary political circumstances.
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Kundra, Sakul. "Narratives of French Travelers’ and Adventurer’s of Indian Education System." Artha - Journal of Social Sciences 12, no. 4 (October 18, 2013): 1. http://dx.doi.org/10.12724/ajss.27.1.

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The French travelers and adventurers in the seventeenth and eighteenth centuries stated that Hindu philosophy, meteorology, Sanskrit language, literature, history and culture were taught by the Brahmans in schools. Indian education system has been a fascinating domain for the French voyager‟s observation who make compare and contrast with standard, knowledge and rationality of the Orient with Occidental world. Most of the travelers showed in their observations, a kind of superiority in terms of rationality and scientific knowledge of the west in comparison to east. These travelers highlighted a demeaning picture of Indian education system which according to them was based on sluggish, monotonous and irrational basis. The objective of this paper is to narrate the observations made by the French voyagers regarding Indian education system and its implications. Many firsthand French adventurers‟ records have been used in this paper in order to make an assessment of Indian education system by analyzing their records.Keywords: Education system, Vedas and Sanskrit language, Benaras sanctuary, Brahman role, Occident vs. Orient, Orthodox religious implications, Corruptness, Sluggishness, Astrologers
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Dissertations / Theses on the topic "Sanskrit Hindu literature"

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Bordeaux, Joel. "The Mythic King: Raja Krishnacandra and Early Modern Bengal." Thesis, 2015. https://doi.org/10.7916/D8736PS3.

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Raja Krishnacandra Ray (1710-1782) was a relatively high-ranking aristocrat in eastern India who emerged as a local culture hero during the nineteenth century. He became renowned as Bengal's preeminent patron of Sanskrit and as an ardent champion of goddess worship who established the region's famous puja festivals, patronized major innovations in vernacular literature, and revived archaic Vedic sacrifices while pursuing an archconservative agenda as leader of Hindu society in the area. He is even alleged in certain circles to have orchestrated a conspiracy that birthed British colonialism in South Asia, and humorous tales starring his court jester are ubiquitous wherever Bengali is spoken. This dissertation explores the process of myth-making as it coalesced around Krishncandra in the early modern period, emphasizing the roles played by classical ideals of Hindu kingship and print culture as well as both colonial and nationalist historiography.
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Bednar, Michael Boris. "Conquest and resistance in context: a historiographical reading of Sanskrit and Persian battle narratives." Thesis, 2007. http://hdl.handle.net/2152/2995.

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Bednar, Michael Boris 1969. "Conquest and resistance in context : a historiographical reading of Sanskrit and Persian battle narratives." 2007. http://hdl.handle.net/2152/13170.

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Books on the topic "Sanskrit Hindu literature"

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Banerji, Sures Chandra. A layman's guide to Sanskrit literature. Delhi: AMBER books, 1997.

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Rāmaśarmā. Contribution of Rāmacandra Paṇḍita to Sanskrit literature. Delhi: Bharatiya Kala Prakashan, 2006.

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Patki, Rajani. The concept of upāsanā: Worship in Sanskrit literature. Delhi: Sri Satguru Publications, 1996.

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Paṇḍā, Ravīndra Kumāra. Studies in Sanskrit Śāstras. Delhi: Paramamitra Prakashan, 2000.

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John, Dowson. Classical dictionary of Hindu mythology, religion, geography, history, and literature. London: Trubner & Co., 2003.

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Archak, K. B. (Krishnamurthy Bheemacharya), 1954- editor and Karnatak University. Post-Graduate Department of Studies in Sanskrit, eds. Personality development in Sanskrit literature. New Delhi: Kaveri Books, 2014.

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Rāẏa, Bidyutlatā. Studies in Sanskrit, Indology, and culture. New Delhi: Classical Pub. Co., 1998.

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1956-, Satapathy Harekrishna, Dash Somanath, Panda Gyanaranjan, Mishra Dilip Kumar, Nanda Ajay Kumar, and Rāṣṭrīyasaṃskr̥tavidyāpīṭhaṃ Tirupati, eds. Complete Sanskrit works on Jagannatha culture. Tirupati: Rashtriya Sanskrit Vidyapeetha, 2006.

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Viśvabandhu, ed. Vedaśāstra saṅgraha. Nayī Dillī: Sāhitya Akādemī, 2001.

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Pāṇḍuraṅgi, Ke Ti. Critical essays on Sanskrit literature and Indian culture. Edited by Ramanathan C. editor and Dvaita Vedanta Studies & Research Foundation (Bangalore, India). Bangalore: Dvaita Vedanta Studies and Research Foundation, 2017.

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Book chapters on the topic "Sanskrit Hindu literature"

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Dimitrova, Diana. "The “Indian” Character of Modern Hindi Drama: Neo-Sanskritic, Pro-Western Naturalistic, or Nativistic Dramas?" In Theology and Literature, 173–83. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403982995_11.

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"Some Traces of the Theory of rasa in Malay Classical Literature. Remarks on the Problem of Hindu-Moslem Synthesis." In Sanskrit and World Culture, 191–97. De Gruyter, 1986. http://dx.doi.org/10.1515/9783112320945-032.

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K, Nivetha, and Abirami R. "REGIONAL LITERATURE IN INDIA." In Research Trends in Language, Literature & Linguistics Volume 3 Book 1, 135–39. Iterative International Publisher, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bglt1p4ch1.

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India is a highly diverse nation that welcomes individuals from many cultural backgrounds. Moreover, the traditions of Hindu writings and scriptures frequently dominate the country's literature. Indian classical literature is undoubtedly among the world's oldest and most diverse. In addition, the earliest works of this literature involve the transfer of information orally. The origins of Indian literature stretch back to about 1500 and 1200 BCE. In addition, the Sanskrit literature comprises the corpus of literature known as Rig Veda. The researchers employed a qualitative technique to understand the evolution and many forms of classical works from the Renaissance to the present. This paper addresses the Indian Regional Literature comes from many different languages and literary styles. It includes novels, poetry, short stories, plays, and folktales, among other things. Each area of India with its own language and literary style adds to this genre, making it a treasure trove of literary gems that show how diverse India's society is.
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Patel, Dr Surekha K. "GOVERNANCE AND POLITICS IN THE SRIMALAPURANA." In Futuristic Trends in Social Sciences Volume 3 Book 28, 30–33. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3baso28ch3.

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Purana is a vast genre of Indian literature about a wide range of topics, particularly about legends and other traditional lore. The Puranas are known for the intricate layers of symbolism depicted within their stories. Composed originally in Sanskrit and in other Indian languages, several of these texts are named after major Hindu gods such as Vishnu, Shiva, Brahma, and Adi Shakti. The Puranic genre of literature is found in both Hinduism and Jainism. The Puranic literature is encyclopedic, and it includes diverse topics such as cosmogony, cosmology, genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales, pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology and philosophy. The content is highly inconsistent across the Puranas, and each Purana has survived in numerous manuscripts which are inconsistent. The Hindu Maha Puranas are traditionally attributed to "Vyasa", but many scholars considered them likely the work of many authors over the centuries; in contrast, most Jaina Puranas can be dated and their authors assigned. This chapter is a sincere effort to justify governance and politics as depicted in the Srimalapurana.
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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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Vidyasagar, Ishvarchandra, and Brian A. Hatcher. "Against High-Caste Polygamy: The English Translation." In Against High-Caste Polygamy, 45–112. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197675908.003.0002.

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Abstract This is the first-ever complete, annotated English translation of Ishvarchandra Vidyasagar’s 1871 tract calling for colonial government legislation to abolish the practice of high-caste polygamy, or Kulinism, among Hindu communities in Bengal. The original work is structured around Vidyasagar’s detailed replies to a series of seven objections that had been raised around the idea of prohibiting Kulin marriage practices within Brahmin and Kayastha caste communities. In the course of answering these objections, Vidyasagar draws upon tools and strategies he had deployed successfully when advocating government legislation to promote Hindu widow marriage. Readers will discover once again Vidyasagar’s unique ability to gather, translate, and comment on a range of classical and early modern works of Hindu legal literature. At the same time, however, Against High-Caste Polygamy also employs an additional set of discursive and rhetorical tools in order to press its case. Vidyasagar not only publishes new kinds of statistical data that he had gathered regarding the prevalence of plural marriages in Bengal, he also provides a kind of sociological depiction and analysis of the status and fate of women married into polygamous families. Using his impressive skills at narrative, he provides numerous moving anecdotes to bring home to his readers the harsh conditions faced by many young wives and widows of his day. All of this is supported by his ground-breaking attempt to recount the historical origins and subsequent degradation of Kulin customs, drawing in part on genealogical sources that were only just beginning to come in for critical scrutiny in the late-colonial moment. The work is rich with concrete data and imaginative social descriptions and concludes with a supplementary discussion of the opinions of two prominent Sanskrit scholars who sought to oppose Vidyasagar’s proposal.
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Busch, Allison, and Audrey Truschke. "Sanskrit and Vernacular Literatures at the Mughal Court." In The Oxford Handbook of the Mughal World. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780190222642.013.31.

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Abstract India has long been a profoundly multilingual space, and the Mughal court is no exception. When the Persian language was given a boost of imperial patronage during Akbar’s reign, the process was governed not so much by supersession as by dynamic interaction with other local poetic and intellectual traditions. This chapter foregrounds two of India’s “other” early modern textual cultures, Hindi and Sanskrit, exploring how they fill out the picture of Mughal courtly life. The chapter also considers representations of the polyglot Mughal court and imperial politics beyond the royal center, including in Rajput courts and in popular sources.
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Hatcher, Brian A. "Conclusion." In Eclecticism and Modern Hindu Discourse, 155–69. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195125382.003.0007.

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Abstract In the preceding chapters I have tried to raise a number of questions regarding the phenomenon of eclecticism. Is it possible to devise a general model of eclecticism that can do justice to its various historical manifestations? What are the differing valuations of eclecticism within modernist and postmodernist discourse? Can an awareness of the shifting verdicts on eclecticism within the Western intellectual tradition help us revisit or revise dominant Indological attitudes toward the eclectic dimensions of South Asian religious life and literature? If so, how might we formulate an alternate interpretation of modern Hindu eclecticism? At the outset of this undertaking, I made Agehananda Bharati the foil with which to raise these problems. I questioned the presuppositions of scientific rationality and confident historicism that he brought to bear on the apologetic strategies of Renaissance Hinduism. I called into question his posture as the scholar who knew better than to be taken in by what he viewed as a species of sloppy thinking unsupported by the higher traditions of Sanskritic or Brahmanical Hinduism.
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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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Saxena, Akshya. "Touch." In Vernacular English, 60–97. Princeton University Press, 2022. http://dx.doi.org/10.23943/princeton/9780691219981.003.0003.

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This chapter demonstrates how English, unlike any other Indian language, promises a shared space where caste-based injunctions against touch are flouted. It explores English as an experience of touch, shaped in the bodily injunctions of caste and the promise of democracy. Since the nineteenth century, Dalit leaders and writers have cautiously used English to claim the promise of equality associated with the language. The chapter brings together a corpus of Dalit Anglophone literature and Hindi Dalit literature. It shows that key Dalit leaders such as Ambedkar, Jotiba Phule, and Kancha Ilaiah have used English as a principled rejection of the Sanskritized modern registers of many Indian languages, associating Sanskrit with upper-caste dominance. A new generation of Dalit writers insists on English as their own language to reveal the truth of urban caste experience and to further an oppositional politics that seeks a shared discourse in English.
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