To see the other types of publications on this topic, follow the link: Sanskrit language.
Dissertations / Theses on the topic 'Sanskrit language'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 46 dissertations / theses for your research on the topic 'Sanskrit language.'
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 dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Ciotti, Giovanni. "The representation of Sanskrit speech-sounds : philological and linguistic historiographies." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608079.
Full text
2
Kumashiro, Fumiko. "Phonotactic interactions : a non-reductionist approach to phonology /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2000. http://wwwlib.umi.com/cr/ucsd/fullcit?p9963655.
Full text
3
Majcher, Stephanie Amelia. "Becoming Sanskrit. A study of langauage and person in the Ṛgvedic Āraṇyakas." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/15965.
Full textAbstract:
In recent years, the topic of Sanskrit’s cultural significance has become increasingly subject to discussion as its high visibility in the identity politics of the modern Indian nation has combined with a general questioning of philological methods to generate a demand for revised approaches to historiography and textual analysis. The resulting developments successfully demonstrate the potential of retrieving a wide diversity of previously unsought information from Sanskrit texts, utilising these findings to grapple with the identification of the language with closed models of cultural elitism, and thereby establish the foundation of a wider understanding of Sanskrit in historical context. What these developments do not address, however, is the matter of how the composition and reception of linguistic materials are influenced by culturally specific understandings of language that are not universally applicable across cultures, and may indeed be incompatible with those familiar to modern scholars and around which a number of leading hermeneutic approaches have been built. This work argues, firstly, that the parameters currently ascribed to Sanskrit – the justifications of its specialised status, the focus on structure and style in definitions of genre, the treatment of revelation as static and non-subjective – are markedly narrower than those demonstrated in Vedic texts, and as such obscure the possibility of alternative phenomenological, language-based and non-elite explanations for Sanskrit’s ongoing appeal in South Asian religious culture. Secondly, it contends that understandings of language, ancient and modern alike, implicate deeply embedded conceptions of the relationship between language and the human subject, particularly as relates to the formation and refinement of personal identity – a matter which draws revelation and embodiment together in the provision of a living context for self-transformation. These two considerations will be explored through a close examination of the Ṛgvedic Āraṇyakas, since they provide an exemplary instance of the way that familiar approaches to Sanskrit must be adapted in accordance with the demands of texts if we are to retrieve their internal integrity and thereby reach a deeper understanding of what it means to become saṃskṛta.
4
Sinha, Rajeshwari Mishka. "A history of the transmission of Sanskrit in Britain and America, 1832-1939." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610357.
Full text
5
Szántó, Péter-Dániel. "Selected chapters from the Catuṣpīṭhatantra." Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669874.
Full text
6
Nair, Shankar Ayillath. "Philosophy in Any Language: Interaction between Arabic, Sanskrit, and Persian Intellectual Cultures in Mughal South Asia." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11258.
Full textAbstract:
This dissertation examines three contemporaneous religious philosophers active in early modern South Asia: Muhibb Allah Ilahabadi (d. 1648), Madhusudana Sarasvati (d. 1620-1647), and the Safavid philosopher, Mir Findiriski (d. 1640/1). These figures, two Muslim and one Hindu, were each prominent representatives of religious thought as it occurred in one of the three pan-imperial languages of the Mughal Empire: Arabic, Sanskrit, and Persian. In this study, I re-trace the trans-regional scholarly networks in which each of the figures participated, and then examine the various ways in which their respective networks overlapped. The Chishti Sufi Muhibb Allah, drawing from the Islamic intellectual tradition of wahdat al-wujud, engaged in "international" networks of Arabic debate on questions of ontology and metaphysics. Madhusudana Sarasvati, meanwhile, writing in the Hindu Advaita-Vedanta tradition, was busy adjudicating competing interpretations of the well-known Sanskrit text, the Yoga-Vasistha. Mir Findiriski also took considerable interest in a shorter version of this same Yoga-Vasistha, composing his own commentary upon a Persian translation of the treatise that had been undertaken at the Mughal imperial court. In this Persian translation of the Yoga-Vasistha alongside Findiriski's commentary, I argue, we encounter a creative synthesis of the intellectual contributions occurring within Muhibb Allah's Arabic milieu, on the one hand, and the competing exegeses of the Yoga-Vasistha circulating in Madhusudana's Sanskrit intellectual circles, on the other. The result is a novel Persian treatise that represents an emerging "sub-discipline" of Persian Indian religious thought, still in the process of formulating its basic disciplinary vocabulary as drawn from these broader Muslim and Hindu traditions.
7
Bose, Mandakranta. "The evolution of classical Indian dance literature : a study of the Sanskritic tradition." Thesis, University of Oxford, 1990. http://ora.ox.ac.uk/objects/uuid:07f89602-1892-4fa5-9d77-767a874597ef.
Full textAbstract:
The most comprehensive view of the evolution of dancing in India is one that is derived from Sanskrit textual sources. In the beginning of the tradition of discourse on dancing, of which the earliest extant example is the Natyasastra of Bharata Muni, dancing was regarded as a technique for adding the beauty of abstract form to dramatic performances. An ancillary to drama rather than an independent art, it carried no meaning and elicited no emotional response. Gradually, however, its autonomy was recognized as also its communicative power and it began to be discussed fully in treatises rather than in works on drama or poetics-a clear sign of its growing importance in India's cultural life. Bharata's description of the body movements in dancing and their interrelationship not only provided the taxonomy for all subsequent authors on dancing but much of the information on its actual technique. However, Bharata described only what he considered to be artistically the most cultivated of all the existing dance styles, leaving out regional and popular varieties. These styles, similar in their basic technique to Bharata's style but comprising new types of movements and methods of composition, began to be included in later studies. By the 16th century they came to occupy the central position in the accounts of contemporary dancing and coalesced into a distinct tradition that has remained essentially unchanged to the present time. Striking technical parallels relate modern styles such as Kathak and Odissi to the later tradition rather than to Bharata's. The textual evidence thus shows that dancing in India evolved by assimilating new forms and techniques and by moving away from its early dependency on drama. In the process it also widened its aesthetic scope beyond decorative grace to encompass emotive communication. Beauty of form was thus wedded to the matter of emotional content, resulting in the growth of a complex art form.
8
Mehta, Arti. "How do fables teach? reading the world of the fable in Greek, Latin and Sanskrit narratives /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3297125.
Full textAbstract:
Thesis (Ph.D.)--Indiana University, Dept. of Classical Studies, 2007.Title from dissertation home page (viewed Sept. 25, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0602. Adviser: Eleanor W. Leach.
9
Hunt, Amanda. "Investigating smara : an erotic dialectic." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33290.
Full textAbstract:
This thesis is an investigation of smara. Smara is a Sanskrit word and means memory and desire. It has no equivalent in the English language and so the attempt to understand smara becomes both a linguistic and an ontological task.The reader is introduced to the similarities and idiosyncrasies between Western and Indian notions of memory and desire and then invited into the search for the junction between memory and desire in Indian thought.
Analysis of anthropological and philosophical texts as well as a semantic mapping of Kalidasa's masterpiece entitled Sakuntala: The Ring of Recollection, reveals not only the co-existence of memory and desire in smara but also the notion of smara as a process.
10
Seneviratne, Rohana Pushpakumara. "The revival of Sphoṭa in early modern Benares : Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:39f21276-bd98-4a20-94f1-383b49194bf3.
Full textAbstract:
This thesis examines the revival of the sphoṭa doctrine in early modern Benares and Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa as an influential work in that revival. The sphoṭa doctrine is the richest contribution of the grammarians to the philosophy of language, but its semantic significance was not highlighted until late, because its theological implication was stronger. Śeṣakṛṣṇa was a renowned Sanskrit grammarian who flourished in sixteenth-century Benares. He also wrote poetry and Dharmasastric works, and played an important role as a juridical authority. Despite his illustrious career, Śeṣakṛṣṇa encountered criticism for his works from contemporary critics. The only work he wrote solely on the philosophy of language was the Sphoṭattvanirūpaṇa. As the first discrete work on sphoṭa by a grammarian, the Sphoṭattvanirūpaṇa represented an important landmark in the later expositions of the doctrine of sphoṭa particularly because it renewed the later grammarians' interest in sphoṭa, which then resulted in a series of individual works of a similar sort. The revival of the sphoṭa doctrine in early modern Benares coincided with that of the philosophy of language, which was caused by a number of social and intellectual factors in different proportions and phases. Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa emerged on the eve of that revival, and can be recognized as a pioneer work in terms of its revitalization of the grammarians' interpretation of sphoṭa after a period of dormancy, and its influence on later works on sphoṭa.
11
Verhagen, Pieter Cornelis. "A history of Sanskrit grammatical literature in Tibet." Leiden : E. J. Brill, 1994. http://catalogue.bnf.fr/ark:/12148/cb356106379.
Full textAbstract:
Texte remanié de: Proefschrift--Rijksuniversiteit te Leiden, 1991. Titre de soutenance : Sanskrit grammatical literature in Tibet : a study of the Indo-Tibetan canonical literature on Sanskrit grammar and the development of Sanskrit studies in Tibet.
12
Aprigliano, Adriano. "O conhecimento da linguagem como herdado pela tradição gramatical indiana: a primeira seção do Vkyapadya de Bartr-hari." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8139/tde-22032012-154653/.
Full textAbstract:
O trabalho objetiva apresentar uma tradução da primeira seção (Brahma- kan.d. a) do Vakyapadya juntamente com o Vr tti, seu mais antigo comentário, obras que têm sido comumente atribuídas ao gramático e filósofo da linguagem indiano Bhartr -hari (séc. V d.C). Visando, ademais, fornecer subsídios para a leitura do texto, recupera, em Do autor, aquilo que se tem discutido acerca da pessoa deBhartr -hari e do período em que viveu. Em seguida, em Da obra, trata de descrever as obras desse autor e comentar os problemas relativos à autoria de outros textos a ele atribuídos. Segue uma Antologia dos textos e seus comentários, onde se pretende ilustrar perspectivas teóricas centrais do pensamento de Bhartr -hari, bem como revelar o intenso e necessário diálogo que se dá no seio da própria tradição indiana entre as obras e sua forma de exegese primeira, representada na literatura dos comentários. A parte seguinte, A Brahma-kan.d.a-vr tti: notas de estilo aprofunda os problemas de forma e descreve peculiaridades estilísticas do texto da Vr tti, a fim de fornecer ferramentas para os que pretendam estudar a obra no original sânscrito. Trata-se, a seguir, no Excurso, dos diversos sentidos e da sinonímia da palavra sabda, a palavra/linguagem, que é objeto primeiro desse primeiro livro da Vakyapad ya. Enfim, apresenta-se a tradução, com notas, precedida de uma sinopse.Our thesis presents a translation of the first section (Brahma-kan.d. a) of the Vakyapadya together with the Vr tti, its oldest commentary, both works usually attributed to the Indian grammarian and language philosopher Bhartr -hari (fth century A.D). In order to create tools for reading the text, we discuss, in Do autor (\"On the author\"), what has been said about the person of Bhartr -hari and the period in which he lived. Then, in Da obra (\"On his works\"), we describe Bhartr - hari\'s works and comment on the problems related to the authorship of other works that have been attributed to him. Then follows an Antologia dos textos e seus comentarios (\"Anthology of the works and their commentaries\"), where we intend to illustrate the major theoretical tenets of Bhartr -hari\'s thought, as well as reveal the strong and necessary dialog that occurs inside the Indian tradition itself between the primary works and their rst form of exegesis represented in the commentarial literature. Next, in A Brahma-kan.d. a-vr tti: notas de estilo (\"The Brahma-kan.d. a-vr tti : notes on style\"), we go deeper into the matters of form and describe stylistic minutiae of the Vr tti \'s text in order to furnish tools for the ones wishing to read it in the original Sanskrit. Then, in Excurso (\"Excursus\"), we treat the many meanings and synonyms of the word sabda, the word/language, which is the primary object of this rst book of the Vakyapadya. Lastly, we present the translation with select notes, preceded by a synopsis.
13
Verhagen, Pieter Cornelis. "Sanskrit grammatical literature in Tibet : a study of the Indo-Tibetan canonical literature on Sanskrit grammar and the development of Sanskrit studies in Tibet /." [Leiden?] : P. C. Verhagen, 1991. http://catalogue.bnf.fr/ark:/12148/cb35502127q.
Full text
14
Aussant, Émilie. "La notion de saṃjñā dans la tradition grammaticale pāṇinéenne : quand la forme du mot se fait sens." Paris 3, 2005. http://www.theses.fr/2005PA030031.
Full textAbstract:
La notion de saðjñ (litt. " ce qui fait l'objet d'une connaissance commune ") sert à désigner, dans le domaine grammatical, des réalités linguistiques (nom propre, terme technique, autonyme, etc. ) a priori incompatibles. En se fondant sur un certain nombre de textes appartenant à la tradition p½inéenne et couvrant une période allant du 5ème s. Av. Notre ère jusqu'au 18ème s. , le présent travail se propose de mettre en évidence la " nature " des items qualifiés de saðjñ dans le contexte métalinguistique et, par là, de donner une définition unitaire de la notion, qui soit conforme à la pensée grammaticale sanskrite. Cette " nature " est à chercher au niveau de la connotation des items : est qualifiée de saðjñ toute unité linguistique connotant sa forme propre, c'est-à-dire, son signifiantThe notion of saðjñ (litt. “what is the subject of a common knowledge”) is used to designate, in the grammatical domain, linguistic entities (proper name, technical term, autonym, etc. ) a priori non-compatible. By basing on a certain number of texts belonging to the p½inian tradition and covering a period going from the 5th century B. C. To the 18th century, this work attempts to reveal the “nature” of the items called saðjñ in the metalinguistic field and, from there, to give a unified definition of this notion, in accordance with the sanskrit grammatical thought. This “nature” is to be found in the items' connotation : is called saðj½ a linguistic unity signifying its own form, i. E. Its significant
15
Kauṇḍabhaṭṭa, Deshpande Madhav. "The meaning of nouns : semantic theory in classical and medieval India /." Dordrecht ; Boston ; London : Kluwer academic publishers, 1992. http://catalogue.bnf.fr/ark:/12148/cb37062128q.
Full text
16
Sun, Minyan. "A comparative study of the triadic relation between time, identity and language in the works of Julio Cortázar, Marcelo Cohen and Nāgārjuna." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278672.
Full textAbstract:
While current scholarship acknowledges the influence of Buddhist ideas on Julio Cortázar’s fiction, critical analysis of this element of his work does not often engage in depth with Buddhist thought. Buddhism is frequently characterised as something mystical or mythical when read in relation to the works of Cortázar. This approach leads to an insufficient reading of the highly important notion of the ‘centro’ in Rayuela (1963), whose symbolism, evoking a dynamic equilibrium, may be more successfully explored with closer reference to Buddhist philosophy. The Argentine author Marcelo Cohen has also engaged with Buddhist ideas in his works; his Buda (1990), a biography of the historical Buddha, testifies to this interest. Again, however, this aspect has not received full attention in critical scholarship. Given the importance of the use of negation in Cohen’s literature, comparing Cohen with Buddhist philosophy can enrich our understanding of many aspects of his works, such as his treatment of relationality. I have chosen to compare both Argentine authors with the Indian Buddhist philosopher Nāgārjuna, who is considered the founder of the Madhyamaka school, which is particularly associated with the theory of ‘emptiness’ (‘śūnyatā’). Nāgārjuna’s philosophy is cited directly in Cortázar’s poem ‘Canción de Gautama’ and Cohen’s Buda and informs a number of these writers’ other texts. The main body of the thesis is divided into three sections. These examine the triadic relation between time, identity and language, with each section focusing more on one of these three aspects in turn. The three chapters and three authors will be drawn together to form a new reading of the role of negation.
17
Rath, Gayatri. "Linguistic philosophy in Vākyapadīya /." Delhi ; Varanasi : Bharatiya Vidya Prakashan, 2000. http://catalogue.bnf.fr/ark:/12148/cb388562702.
Full text
18
Lepistö, Johan. "Redundant Personal Pronouns in Narrative Sanskrit : A Statistical Investigation." Thesis, Stockholms universitet, Institutionen för orientaliska språk, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-89897.
Full text
19
Angot, Michel. "Théorie du Svara et tradition grammaticale pāninéenne : la Svarasiddhāntacandrikā de Srīnivāsa." Paris 3, 1991. http://www.theses.fr/1992PA030002.
Full textAbstract:
Panini a consacré presque un dixième des sutras de l'ashtadhyayi, soit 380 règles, à l'étude systématique des tons (svara) dans la langue sacrée (chandas) et la langage mondain (lokabhasha). Après patanjali, le svara disparait du langage mondain. Les lointains successeurs de patanjali n'assignent plus qu'une place marginale au systeme d'accentuation décrit par Panini. Ces règles sont alors disposées dans différents manuels comme la svaraciromani, la svaraprakriya, la svarakaumudi, la svaramanjari de nrisimha (xive s) et finalement la svarasiddhantacandrika de shrinivasa (xviie s). Ce dernier ouvrage édité en 1936 est le plus fameux de tous et le plus complet. L'auteur y analyse de manière systématique toutes les règles accentuelles de Panini et de shantanu. Il les illustre d'exemples de la taittirya samhita et du sanskrit mondain et intègre, dans son commentaire, toutes les interprétations de ses prédecesseurs, de patanjaki a bhattoji dikshita. Le présent travail donne la traduction des principaux sutras et de ses commentaires par shrinivasaPanini has devoted nearly one tenth of the ashtadhyayi, i. E. 380 rules, to a systematic study of the accentuation in the sacred langauage (chandas) and the everyday language (lokabhasha). After patanjali the svara disappeared from the lokabhasha and later investigators assigned a marginal place to panini's system of accentuation. These rules were then embodied in various manuals of accentuation such as the svarashiromani, the svaraprakriya, the svarakaumudi, the svaramanjari, of mrisimha (14th c. ), and finally the svarasiddhantacandrika (=ssc of srinivasa (17th c. ). The ssc is the most famous of these works because of its exhaustive nature. The author has drawn illustrations of panini's accentual rules from the taittiriya samhita and has organised the materials in twelve groups dealing with the accentuation of roots, suffixes, compounds etc. . . And pratipadikas through the phitsutras of shantanu. In his analysis, he integrates the commentaries of his predecessors, especially the interpretations of patanjaki, kalyata, haradatta, nrisimha and bhattoji dikshita. Now, with the critical editions of the ssc (1936 and second edition in 1983) and of the svaramanjari (1985), we can see clearly that the accentual rules of panini like other rules, are part of the analytical formation process of the words which constitutes the ashtadhyayi. The present work gives the translation of the main sutras of panini with their commentaries by shrinivasa
20
Tripāṭhī, Rāmasureśa Pandey Ramanath. "Mahābhāṣya se sambaddha vārtikoṃ kā adhyayana /." Dillī : Paramamitra Prakāśana, 2001. http://catalogue.bnf.fr/ark:/12148/cb39931438t.
Full textAbstract:
Ḍī. Liṭ.--Āgarā (Bhārata)--Āgarā Viśvavidyālaya, 1960. Titre de soutenance : Mahābhāṣya ke antargata vārtikoṃ kā ālocanātmaka adhyayana.Contient des citations en sanscrit. Bibliogr. p. 352-362. Index.
21
Bhartr̥hari, Haag Pascale. "Le "Saṃkhyāsamuddeśa" du "Vākyapadīya" (VP 3.11) : théorie du nombre /." Paris : Collège de France : diff. de Boccard, 2005. http://catalogue.bnf.fr/ark:/12148/cb40080243z.
Full text
22
Bhavnagari, Nina. "Vicāradīpa of Bhagavatkavi : a critical study : with critical edition, introduction, translation, and notes /." Delhi : Bharatiya Kala Prakashan, 2006. http://catalogue.bnf.fr/ark:/12148/cb41099367r.
Full textAbstract:
Texte remanié de: Thesis Ph. D.--Vadodara, Gujarat--M. S. University of Baroda.Contient le texte original imprimé (caractères devanagari) et la photocopie du manuscrit sanskrit, suivi de la traduction anglaise. Bibliogr. p. 347-352.
23
Narayanan, Namboodiri P. "Śākaṭāyanīyaprakriyā /." Calicut : Publication Division, University of Calicut, 2003. http://catalogue.bnf.fr/ark:/12148/cb41062108c.
Full text
24
Galaud, Karine. "Langues indo-européennes d'Europe et d'Asie : recherches traductologiques à partir du texte sanskrit de la "Bhagavadgita"." Limoges, 2003. http://aurore.unilim.fr/theses/nxfile/default/35031b31-54e9-44c8-82fb-396a4c4ac003/blobholder:0/2003LIMO2001.pdf.
Full textAbstract:
Les recherches traductologiques menées, ont porté sur la traduction de la "Bhagavadgita", poème philosophique indien, écrit en sanskrit. Centrant notre étude sur la traduction d'items relatifs aux structures métaphysiques développées par le texte source, nous avons analysé leurs correspondants dans vingt textes de langues indo-européennes : six français, deux espagnols (langues romanes), six allemands, six anglais (langues germaniques). En dépit de divergences de traduction (congruence, précision) imputables à la personnalité et aux visées éditoriales des traducteurs, nous avons constaté que les traductions allemandes demeuraient davantage fidèles au texte sanskrit que leurs homologues, car la grammaire du sanskrit est familière à un germanophone, qui est habitué aux procédés de composition, de dérivation nominales et qui utilise la flexion. L'allemand possède un lexique capable de trasmettre des concepts métaphysiques indiens, car le fond sémantique sanskrit lui est proche
25
Hota, Ajodhya Nath. "Sphoṭa, pratibhā and dhvani /." Delhi : Eastern Book Linkers, 2006. http://catalogue.bnf.fr/ark:/12148/cb413197175.
Full text
26
Dove, Elizabeth Constance. "Aspects of consonant description in the nineteenth century, with special reference to the ancient Indo-European Languages, Sanskrit, Greek and Latin." Thesis, SOAS, University of London, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.407325.
Full textAbstract:
This thesis is intended as a contribution to the study of the history of phonetic knowledge in the nineteenth century; in particular it aims at identifying some of the processes through which physiologists and philologists, i. e. Indo-European comparativists, came closer to each other and shared some of their learning. The thesis offers a detailed analysis of specific aspects of the pronunciation of consonants in the ancient Indo-European languages, Sanskrit, Greek and Latin, as described by nineteenth century European scholars. It concentrates on three specific aspects of the subject, `gutturals, `aspirates' and W. The term `guttural' (throat-sound), borrowed from Hebrew grammar, was used by most scholars throughout the nineteenth century and well into the twentieth for sounds we now know as `velar', `uvular', `pharyngeal' or `glottal'. The gradual recognition of the cardinal points along this continuum by nineteenth century scholars is discussed, together with their precise place of articulation. Palatal sounds, both the phonetic sounds formed at the hard palate and the ca series of Sanskrit consonants, are also discussed. The term `aspirate' was used by various nineteenth century scholars for the aspirated stops of Sanskrit and Greek, and by some scholars also for fricatives. There were differences of opinion as to the exact pronunciation of the Greek and Sanskrit aspirates; some scholars regarded them as aspirated stops and some as fricatives, while yet others regarded them as stops followed closely by a fricative, whose nature again was disputed: either a homorganic fricative or an h. There were also those who regarded the h element as an aspirated, or delayed, onset to the following vowel. The nature of h also caused controversy. There were those who regarded it as a full `letter', and those who saw it as merely one of several possible initial vowel sounds. This argument was influenced by the fact that in written Greek h appears as a superscript diacritic, the spiritus aspen, which has a corresponding spiritus lenis, regarded by some scholars as a glottal stop. There seems to have been no doubt that the voiced Sanskrit h was a full `letter'.
27
Chhom, Kunthea. "Le rôle du sanskrit dans le développement de la langue khmère : une étude épigraphique du VIe au XIVe siècle." Electronic Thesis or Diss., Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5103.
Full textAbstract:
Le Cambodge ancien (VIe – XIVe siècle) est riche en inscriptions, composées principalement en sanskrit, en vieux khmer et en deux langues (sanskrit et khmer). L’impact du vocabulaire sanskrit dans l’enrichissement linguistique du khmer n’avait pas encore étudié jusque-là en détail. Le présent travail propose d’examiner les inscriptions khmères et sanskrites comme un ensemble. Il traite des sujets et des domaines dans lesquels les éléments sanskrits apparaissent dans les inscriptions khmères ; à savoir : les donations, la datation, les bénédictions-malédictions, les noms propres, l’orthographe, le vocabulaire de l’administration royale, les fonctions des serviteurs dans les temples, la prosodie, la dérivation, les objets offerts aux dieux et les objets cultuels. Les emprunts sanskrits dans chaque domaine présentent différentes caractéristiques dans leur interaction avec les mots khmers ; certains d’entre eux ont des connotations locales, d’autres deviennent des modèles de « calques » du sanskrit vers le khmer. Si les premières inscriptions semblent favoriser le sanskrit (dans certains cas, sous des formes prākritisées), celles du Xe siècle sont en khmer et se distinguent par l’abondance de nouveaux emprunts au sanskrit. Le Xe siècle est aussi marqué par l’apparition de textes qui contiennent des passages équivalents dans leurs versions sanskrite et khmère ; et en XIIe et XIVe siècle nous trouvons deux inscriptions comprenant des passages équivalents en khmer et en pāli. Ces passages montrent que les textes sanskrits jouent non seulement le rôle « rhétorique » qui était réservé au sanskrit mais aussi le rôle « documentatif » considéré comme propre aux textes khmersAncient Cambodia (6th – 14th century A.D.) is relatively rich in inscriptions, composed mainly in Sanskrit, in Old Khmer and in both languages (Sanskrit and Khmer). The impact of Sanskrit on the linguistic enrichment of the Khmer language has not been studied in detail. The present study proposes to examine the Sanskrit and Khmer parts together. It deals with the domains where Sanskrit elements appear densely clustered in the Khmer inscriptions, such as descriptions of donations, formulations of dating, boons and curses, proper names, orthography, royal administration, accounts of the functions of servants in temples and of objects offered to gods and cult objects. It also touches on areas where there appears to have been less palpable influence, such as prosody and morphological derivation. The Sanskrit loanwords in each domain show different features of interaction with Khmer terms: some of them acquire local connotations; some may be “calques” from Sanskrit into Khmer. (Calques of Khmer expressions in Sanskrit are also considered.) If the early inscriptions seem to favour Sanskrit (in some cases, in Prākritised forms), those from the 10th century A.D. onwards are increasingly in a form of Khmer characterized by an abundance of new Sanskrit loanwords. The 10th century is also marked by the appearance of some texts containing “equivalent” passages in their Khmer and Sanskrit portions; later on, in the 12th and the 14th century we find two inscriptions with equivalent passages in Khmer and Pāli. These passages prove that Sanskrit texts play not only the “rhetorical” role for which they are famous, but also the “documentative” role associated with the Khmer texts
28
Chhom, Kunthea. "Le rôle du sanskrit dans le développement de la langue khmère : une étude épigraphique du VIe au XIVe siècle." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5103/document.
Full textAbstract:
Le Cambodge ancien (VIe – XIVe siècle) est riche en inscriptions, composées principalement en sanskrit, en vieux khmer et en deux langues (sanskrit et khmer). L’impact du vocabulaire sanskrit dans l’enrichissement linguistique du khmer n’avait pas encore étudié jusque-là en détail. Le présent travail propose d’examiner les inscriptions khmères et sanskrites comme un ensemble. Il traite des sujets et des domaines dans lesquels les éléments sanskrits apparaissent dans les inscriptions khmères ; à savoir : les donations, la datation, les bénédictions-malédictions, les noms propres, l’orthographe, le vocabulaire de l’administration royale, les fonctions des serviteurs dans les temples, la prosodie, la dérivation, les objets offerts aux dieux et les objets cultuels. Les emprunts sanskrits dans chaque domaine présentent différentes caractéristiques dans leur interaction avec les mots khmers ; certains d’entre eux ont des connotations locales, d’autres deviennent des modèles de « calques » du sanskrit vers le khmer. Si les premières inscriptions semblent favoriser le sanskrit (dans certains cas, sous des formes prākritisées), celles du Xe siècle sont en khmer et se distinguent par l’abondance de nouveaux emprunts au sanskrit. Le Xe siècle est aussi marqué par l’apparition de textes qui contiennent des passages équivalents dans leurs versions sanskrite et khmère ; et en XIIe et XIVe siècle nous trouvons deux inscriptions comprenant des passages équivalents en khmer et en pāli. Ces passages montrent que les textes sanskrits jouent non seulement le rôle « rhétorique » qui était réservé au sanskrit mais aussi le rôle « documentatif » considéré comme propre aux textes khmersAncient Cambodia (6th – 14th century A.D.) is relatively rich in inscriptions, composed mainly in Sanskrit, in Old Khmer and in both languages (Sanskrit and Khmer). The impact of Sanskrit on the linguistic enrichment of the Khmer language has not been studied in detail. The present study proposes to examine the Sanskrit and Khmer parts together. It deals with the domains where Sanskrit elements appear densely clustered in the Khmer inscriptions, such as descriptions of donations, formulations of dating, boons and curses, proper names, orthography, royal administration, accounts of the functions of servants in temples and of objects offered to gods and cult objects. It also touches on areas where there appears to have been less palpable influence, such as prosody and morphological derivation. The Sanskrit loanwords in each domain show different features of interaction with Khmer terms: some of them acquire local connotations; some may be “calques” from Sanskrit into Khmer. (Calques of Khmer expressions in Sanskrit are also considered.) If the early inscriptions seem to favour Sanskrit (in some cases, in Prākritised forms), those from the 10th century A.D. onwards are increasingly in a form of Khmer characterized by an abundance of new Sanskrit loanwords. The 10th century is also marked by the appearance of some texts containing “equivalent” passages in their Khmer and Sanskrit portions; later on, in the 12th and the 14th century we find two inscriptions with equivalent passages in Khmer and Pāli. These passages prove that Sanskrit texts play not only the “rhetorical” role for which they are famous, but also the “documentative” role associated with the Khmer texts
29
Le, Pouliquen Marc. "Filiation de manuscrits sanskrits par méthodes issues, pour partie, de la phylogénétique." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0106.
Full textAbstract:
La fabrication d'un stemma codicum est l'une des approches les plus rigoureuses de la critique textuelle. Elle exige la reconstruction de l'histoire du texte en classifiant le corpus pour décider si un groupe de manuscrits est engendré par un intermédiaire perdu. Il y a beaucoup d'analogies formelles entre la façon dont un texte a été copié d'un manuscrit à l'autre, et la façon dont les espèces se sont transformées en de nouvelles espèces. Pour classifier le corpus, nous employons donc, entre autres, des méthodes de l'analyse textuelle informatisée et de la reconstruction phylogénétique afin d'établir un arbre ou un graphe de la filiation. Les techniques employées sont dédiées à un corpus de manuscrits sanskrits avec toutes les spécificités de cette langueThe establishment of a stemma codicum is one of the most rigorous approaches of textual criticism. It requires the rebuilding of the history of the text by classifying the corpus to decide if a group of manuscripts is generated by a lost intermediary. There are many analogies between the way in which a text was copied from another text, and the way in which species were transformed into new species. Therefore, to cluster the corpus, we use methods of the computerized textual analysis and phylogenetic reconstruction in order to establish the tree or a graph of filiation or pedigree. The method employed has been developed in editing sanskrit manuscripts with all specificities of this language
30
Roesler, Ulrike. "Licht und Leuchten im R̥gveda : Untersuchungen zum Wortfeld des Leuchtens und zur Bedeutung des Lichts /." Swisttal-Odendorf : Indica et Tibetica Verl, 1997. http://catalogue.bnf.fr/ark:/12148/cb37078766k.
Full text
31
Haag, Pascale. "L'un et le multiple : théorie du nombre dans la grammaire pāṇinéenne et ses relations avec le Nyāya-Vaiśeṣika." Paris 3, 2002. http://www.theses.fr/2002PA030052.
Full textAbstract:
Cette étude vise à analyser le traitement du nombre grammatical dans la tradition sanskrite paõinéenne et à replacer dans une perspective historique les spéculations qui s'y rattachent. Elle montre en particulier que les grammairiens indiens, tout en se réservant le droit de donner la prééminence à leur approche linguistique, ne se sont pas désintéressés des problèmes de logique liés à la catégorie du nombre. Afin de mieux appréhender le cadre dans lequel s'inscrit cette réflexion, la première partie de ce travail est consacrée à la théorie du nombre dans le Nyaya et le Vaiseùika ; elle comprend des traductions annotées des Vaiseùikasutra relatifs à cette catégorie (début de n. è. ?), du chapitre sur le nombre du Padarthadharmasai͏̈graha (VIe s. ?) et d'une section du Nyayabhuùaõa (Xe s. ?). La seconde partie, dévolue au nombre dans la grammaire paõinéenne, prend appui à titre principal sur le Vakyapadiya (VP) de Bhartçhari (Ve s. ?), et notamment sur le chapitre sur le nombre (VP 3. 11). .The present work deals with the treatment of grammatical number in the Paõinian tradition of Sanskrit grammar and the historical development of the theory of number. It demonstrates in particular that, even if Indian Grammarians gave priority to their linguistic approach, logical problems related to the category of 'number' did not escape their attention. In order to furnish a better understanding of the context of this linguistic reflection, the first part is centred on the theory of number in Nyaya and Vaiseùika. It contains annotated translations of the Vaiseùikasutras (beginning of the Christian era) related to this category, of the section on number in the Padarthadharmasai͏̈graha (6th cent. ?), and of a passage of the Nyayabhuùaõa (10th cent. ?). The second part, devoted to the theory of number in Paõinian grammar, is focussed on Bhart. Rhari's Vakyapadiya (VP) (5th cent. ?), and especially on the chapter on 'number' (VP 3. 11). .
32
Meunier, Fanny. "Recherches sur le génitif en tokharien." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE4022/document.
Full textAbstract:
Ce travail a pour objectif de décrire et de classer les emplois du génitif à partir des textes publiés en tokharien A et en tokharien B. La description synchronique des emplois du génitif, qui constitue en quelque sorte une syntaxe normative de ce cas, conduit à des comparaisons avec des faits syntaxiques connus à partir d'autres langues indo-européennes (en particulier les langues dites « classiques », sanskrit, latin et grec), et place également cette étude dans une perspective comparatiste, et typologique. Le génitif tokharien est étudié dans ses trois emplois : adnominal, adverbal et régi par une adposition (pré- ou postposition). Le génitif adnominal présente les mêmes valeurs que le génitif reconstruit classiquement pour l'indo-européen ; on met cependant en lumière sa particularité à ne transposer qu'un élément sujet lorsqu'il est génitif de procès, et ses critères de commutation ou de distribution complémentaire avec l'adjectif dérivé. Le génitif adverbal présente des emplois qui sont exprimés dans d’autres langues indo-européennes par le datif, alors que l’inventaire des cas tokhariens ne comporte pas de datif. On envisage donc l’hypothèse d’un syncrétisme entre génitif et datif. L'étude du génitif régi par une adposition met en lumière le fait que, malgré la refonte du système casuel en tokharien, certaines formes adverbiales ou schémas de formation sont hérités. Dans l'ensemble de cette étude, on tient compte des paramètres qui sont propres au tokharien telle l'influence de la syntaxe sanskrite sur celle du tokharien (la plupart des textes bouddhiques étant traduits ou adaptés d’originaux sanskrits)The purpose of this study is the description and classification of the uses of the genitives attested in the Tocharian A and B published texts. A second purpose is comparison : the synchronic description of the genitive (a normative syntax of this case) is compared to the syntax of other Indo-European languages (so-called “classical languages”, such a Sanskrit, Latin and Greek). Three uses of the Tocharian genitive are investigated: the adnominal genitive, the adverbal genitive and the genitive after and adposition (pre- or postposition). The adnominal genitive behaves the same as the (traditionally reconstructed) Indo-European génitive. Nonetheless we emphasize two things : firstly, the Tocharian genitive cannot transpose a verbal phrase [vb + direct object] into a noun phrase. Secondly, very precise criteria rule the competency between genitive and derived adjectives. The uses of the Tocharian adverbal genitive are assumed by the dative in other Indo-European languages. The hypothesis of a syncretism is thus proposed. The study of the genitive after and adposition shows that some adverbial terms or some methods of forming are inherited. In the whole study, one always considers specific parameters of the Tocharian languages, which syntax is widely influenced by Sanskrit, as most part of the Tocharian material is translated from Sanskrit
33
Shalom, Naama. "Ends of the Mahābhārata." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:eef9d82e-859c-40f1-afc5-c0a9041c011b.
Full textAbstract:
The assertion that the Mahābhārata (MBh) narrative is innately incapable of achieving a conclusion has attained the status of a disciplinary truism in the epic’s study. My thesis challenges this prevalent assumption by proposing an un-investigated path of inquiry into the philological, historical, literary and semantic aspects of the epic. The thesis discusses the ending of the MBh, the Svargārohaṇa parvan (SĀ) by exploring several trajectories: the study of the SĀ in epic scholarship; its reception in the later tradition in Sanskrit literature; and finally, the problematic aspects of the SĀ and its relation to the rest of the narrative. It first points out that in comparison to other MBh episodes, the SĀ has been received with significant disregard or suppression in the literature commenting on the epic. Second, it characterizes the nature of the suppression of the SĀ in each of the three literary strands commenting on the MBh (epic scholarship, Sanskrit adaptations and theoretical discourses). It argues that all of these considerations, which are external to the MBh, have tended, in various modes, to suppress, ignore or overlook the importance of the SĀ. The thesis then proceeds to argue that on the most significant and internal level of the text itself, the SĀ is intrinsically consistent with the rest of the MBh narrative, and that this makes it thematically integral to the text as a whole. This argument derives from the importance with which this study addresses the moment of the condemnation of dharma in the SĀ, and is furthered by a philological and semantic study, as well as textual analyses of the multiple occurrences of the Sanskrit verb garh throughout the MBh. The use of this verb by the epic protagonist, Yudhiṣṭhira, in condemning his father, Dharma, at the last scenes of the SĀ comprises a key moment that bears significant and myriad implications upon the understanding of this pivotal concept (dharma), to which the entire epic is devoted.
34
Ho-Foucher, Fon. "Les six versions chinoises de la vajracchedika - sources et origines des differences, ou l'influence des ecoles dans l'histoire de la traduction chinoise bouddhique." Paris 7, 2000. http://www.theses.fr/2000PA070048.
Full textAbstract:
Ce travail est consacre a l'etude de l'influence de l'evolution doctrinale bouddhique en inde entre le ile et le debut viiie siecle de notre ere, sur la traduction chinoise bouddhique. L'accent est mis sur l'evolution doctrinale qui a influe sur les interpretations de termes selon la doctrine des courants predominants en inde, et introduit des variantes dans le texte. La methode d'etude classiques'appuie sur l'etude de l'evolution du systeme de la traduction chinoise bouddhique et ne peut pas a elle seule mettre en evidence de telles variantes. Nous proposons donc une analyse historique et doctrinale complementaire a l'analyse classique. A l'issue de cette etude, nous tirons quelques conclusions sur l'evolution doctrinale du bouddhisme et sur son influence sur le texte bouddhique. Les six versions chinoises du sutra de la vajracchedika sont l'objet de l'etude, a savoir t. 235-239 et t. 220 j. 577. Apres la clarification des ambiguites existantes dans ces six versions chinoises ainsi que dans les traductions chinoises des commentaires associes, un examen des manuscrits de dunhuang a ete realise pour relever les variantes qui sont apparues apres la traduction chinoise. A noter que ces six versions chinoises ont ete influencees par la doctrine des deux courants predominants; la vacuite et l'existence. Le representant classique du premier est nagarjuna, ceux du second sont asanga et vasubandhu. Nous avons donc etudie la doctrine de chaque courant diffusee par ces trois personnages. Nous avons ainsi mis en evidence que les differences presentes dans les six versions chinoises de la vajracchedika sont essentiellement dues a l'evolution doctrinale suscitee par ces trois personnages a l'origine de ces deux courants, qui ont influe sur les auteurs des traductions chinoises.
35
Birch, Jason Eric George. "The Amanaska : king of all yogas : a critical edition and annotated translation with a monographic introduction." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:4edd5abe-0aa6-4c52-96d2-c4acfce1ad60.
Full textAbstract:
This thesis contains a critical edition, translation and study of the Amanaska, which is a medieval Sanskrit yoga text of one hundred and ninety-eight verses in two chapters (adhyāya). Seventy-five manuscripts have been consulted for this edition and thirty-two were selected for the full collation on the basis of stemmatic analysis on a sample collation of all the manuscripts. The critical apparatus contains references to parallel verses in other works and the notes to the translation provide further information on the content, terminology and obscure passages of the text by citing other Sanskrit works, in particular, earlier Tantras and medieval yoga texts, as well as a Nepalese commentary on the Amanaska. The first part of the Introduction contains a summary of the text and an examination of the colophons of all the available manuscripts in order to establish the proper titles of the text and each of the chapters. Unlike previous editors, I have adopted the title Amanaska because it is found in the great majority of manuscript colophons. The title of previous printed editions, Amanaskayoga, appears to derive from nineteenth-century manuscript catalogues. The authorship of the text has been discussed in light of the claim made in recent Indian scholarship that it was written by Gorakṣanātha, the pupil of Matysendranātha. I conclude that the author is unknown. Discrepancies between the chapters, in particular, various incongruities in content and differences in the limits of dating, strongly suggest that both chapters were originally composed as separate works. Unlike previous editions, this one is based on the north-Indian recension. There is evidence that the north-Indian recension has preserved a more coherent version of the first chapter. The additional verses of the south-Indian recension have been edited and included separately in appendix A. The first part of the Introduction also includes fourteen sections on the content of the Amanaska. The first six of these sections are on absorption (laya), the practice of eliminating reality levels (tattva) and Layayoga, and the following sections cover yogic powers (siddhi), Śāmbhavī Mudrā, the term amanaska and the Amanaska's known sources for verses on the no-mind state. The final section called, 'Amanaska: the Effortless Leap to Liberation' examines the salient teachings of the Amanaska in light of previous ascetic, yogic and tantric traditions, in an attempt to answer questions about whom its intended audience may have been and its place within India's history of yoga. The first part of the Introduction concludes with a discussion of yoga texts which have been either directly or indirectly influenced by the Amanaska. Seeing that many of these texts have not been critically edited or translated, I have discussed their date of composition and their content in addition to the material that derives from the Amanaska. The second part of the Introduction provides essential details on the seventy-four manuscripts consulted for this edition, brief comments on the shortcomings of the previous printed editions and an explanation of the editing methodology. The recensions of the text are discussed in this section as well as my editorial policy. The critical edition and translation of the Amanaska are presented together. Each Sanskrit verse is followed by the translation and its critical apparatus is at the bottom of the page. The endnotes to each verse are located at the end of its respective chapter. Appendices B-E include four stemmatic diagrams along with brief descriptions of each hyparchetype, a list of symbols and abbreviations and an outline of the conventions used in the critical apparatus.
36
Wang, Han-chi. "Un monde en un mot du bouddhisme chinois : études autour du terme xiang à partir du Sūtra du diamant de Kumārajīva." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCF006.
Full textAbstract:
Le Sūtra du diamant est réputé et populaire aussi bien en Orient qu’en Occident. Il s’est très tôt introduit en Chine et n’a pas cessé de faire l’objet de multiples traductions du Ve au VIIIe siècle ; il en existe six versions distinctes, toutes traduites par d’éminents moines, sous le contrôle officiel de la Cour Impériale. Toutefois, seule la première version de Kumārajīva (407) a été la cible de commentaires et d’annotations au cours du temps. Ceci nous permet d’approfondir la raison pour laquelle sa version mérite d’être étudiée dans ses différences par rapport aux autres versions. De là nous mettons en évidence la prédominance de l’emploi du terme xiang相 comme le concept le plus récurrent dans cette version. Il semble en effet que xiang ne dérive pas d’un seul et unique mot équivalent en sanskrit, d’où l’intérêt de notre recherche sur le décalage textuel entre l’original indien et sa traduction, ainsi que sur l’osmose culturelle entre le bouddhisme et la pensée traditionnelle chinoise. Dans cette optique nous axerons notre approche selon trois plans parallèles : philologique, philosophique et esthétique de la traduction. Nous évoquerons d’abord les facteurs extérieurs des textes-source et des textes-cible, puis nous entreprendrons l’analyse textuelle comparative entre les versions sanskrites et les traductions chinoises, en mettant en avant simultanément le sens terminologique et philosophique du texte. Comme xiang (phénomène) est aussi un concept clé dans l’ensemble des textes bouddhistes, nous élargirons notre vision dans une sphère plus globale, en nous référant à d’autres textes connexes. Nous finirons par l’étude de l’utilisation du terme, et son retentissement culturel dans le monde chinois dans la perspective traductologique, ce qui nous conduira également à réfléchir à la traduction bouddhique en françaisThe Diamond Sūtra is renowned and popular in both the East and West. It was introduced very early in China and has not ceased to be the subject of numerous translations from the 5th to the 8th century; There are six distinct versions, all rendered by eminent monks, under the official control of Imperial Court. However, only the first translation of Kumārajīva (407) was the target of so many comments and annotations over time. This allows us to demand why this version merits further study of its differences to other versions. From here we find the use of the term xiang 相 as the most recurrent theme in the text. It seems that xiang is not derived from one single equivalent in Sanskrit, hence the focus of our research on the textual shift between the Indian origin of the word and its translation, as well as on the cultural osmosis between Buddhism and Chinese culture. With this view, our approach is based on three parallel axes: philological, philosophical researches and aesthetic study of translation. We will first deal with the questions about external factors of the source texts and the target texts. Then we undertake the comparative textual analysis between the Sanskrit and all Chinese translations, highlighting the terminological and philosophical meaning of the text. Since xiang (phenomenon) is also a key concept in Buddhist jargon, we suppose to reframe and refine our perspective by referring to other related texts. We will conclude with the use of the term and its cultural repercussions in the Chinese world from a translatological view, which leads us to think, going forward, about Buddhist translations into French
37
Azevedo, Amandine d'. "Cinéma indien, mythes anciens, mythes modernes : résurgences, motifs esthétiques et mutations des mythes dans le film populaire hindi contemporain." Thesis, Paris 3, 2014. http://www.theses.fr/2014PA030126.
Full textAbstract:
Le cinéma populaire indien est à la fois un lieu de création de mythes filmiques puissants et un univers qui interagit avec un autre corpus, celui des mythes et des épopées classiques, plus particulièrement le Ramayana et le Mahabharata. Si ces derniers ont souvent été l’objet d’adaptations, surtout dans les premières décennies du cinéma indien, le cinéma contemporain compose des rapports complexes et singuliers vis-à-vis des héros et de leurs hauts faits. Les mythes traditionnels surgissent au détour d’un plan, à la manière d’une résurgence morale, narrative et/ou formelle, tout comme – dans un mouvement inverse – le cinéma cherche ces mêmes mythes pour consolider son imaginaire. Ce travail sur les relations entre mythe et cinéma croise le champ de la politique et de l’Histoire. Les mouvements pour l’Indépendance, la Partition, les tensions intercommunautaires s’insinuent dans le cinéma populaire. La présence des mythes dans les films peut devenir une fixation esthétique des traumatismes historico-politiques. La difficulté de représenter certains actes de violence fait qu’ils viennent parfois se positionner de manière déguisée dans les images, modifiant irrémédiablement la présence et le sens des références mythologiques. Les mythes ne disent ainsi pas tout le temps la même chose. Ces résurgences mythologiques, qui produisent des mutations et des formes hybrides entre les champs politique, historique, mythique et filmique, invitent par ailleurs à un décloisonnement dans l’analyse de la nature et des supports des images. Ainsi, des remarques sur la peinture s’invitent dans le cours de la recherche aussi naturellement que des œuvres d’art contemporain, des photographies ou l’art populaire du bazar. Un champ visuel indien, large et métissé, remet en scène constamment des combinaisons entre l’arrière-plan et l’avant-plan, entre la planéité et la profondeur de champ, entre l’ornementation d’un décor et son abandon. Le cinéma populaire, traversé par la mémoire des mythes et des formes, devient le creuset d’un renouveau esthétiqueIndian popular cinema is both a place of filmic mythical creation and a universe interacting with previous bodies of work; the classical myths and epics, and especially the Ramayana and the Mahabharata. Although the latter have often been adapted, especially in the early decades of Indian cinema, contemporary cinema builds complex and attitudes towards heroes and their achievements. Traditional myths appear in a shot, in the manner of a moral, narrative and/or formal resurgence. In an opposite movement, this cinema seeks those same myths to strengthen its imagination. Working on the relations between myth and cinema, one has to cross the political and historical field, for Independence movements, Partition and inter-community tensions pervade popular cinema. Myths in movies can become an aesthetic fixation of historical-political traumas. The challenge of some representation of violent acts explain that they sometimes hide themselves in images, irreversibly altering the presence and meaning of mythological references. Therefore, myths don't always tell the same story. Those mythological resurgences, producing mutations and hybrid forms between the political, historical, mythical and film-making fields, also invite a de-compartmentalisation when we analyse the nature of the images and the mediums that welcome them. Our study naturally convenes notes on painting, as well as contemporary art, photography or bazaar popular art. A broad and mixed Indian visual field constantly recombines background and foreground, flatness and depth of field and ornemented and neglected sets. Popular cinema, moved by the memory of myths and forms, becomes the breeding ground of an aesthetic revival
38
Pandey, Vishal. "Language Model For Sanskrit." Thesis, 2018. http://ethesis.nitrkl.ac.in/9722/1/2018_MT_216CS4187_VPandey_Language.pdf.
Full textAbstract:
Natural-language processing (NLP) is an area of computer science and artificial intelligence concerned with the interactions between computers and human (natural) languages, in particular how to program computers to fruitfully process large amounts of natural language
data. Challenges in natural-language processing frequently involve speech recognition, natural-language understanding, and natural-language modeling. Language modeling in NLP refers to the task of predicting next words following a given sequence of words. It is one of the fundamental tasks in NLP. The problem addressed in this report is this task of language modeling in Sanskrit language since it has already been done in most languages but not in Sanskrit (to the best of my knowledge). The deep neural network architecture called LSTM (short for Long-Short-Term-Memory) specifically AWD-LSTM proposed by Stephen Merity has been used for the task. Various new techniques has then been applied to improve the model. These include Cyclical Learning Rates proposed by Leslie Smith and Cache Pointers proposed by Grave et. al. . Moreover, the word embedding vectors obtained from the language model has been studied. Thus, the model developed here serves two purposes for future studies.
It can be used for transfer learning for either building another language model for new data sets or as a classifier for various text classification purposes.
39
TONGAR, VIPIN. "TEXT BASED SANSKRIT LANGUAGE IDENTIFICATION." Thesis, 2022. http://dspace.dtu.ac.in:8080/jspui/handle/repository/19141.
Full textAbstract:
Text Based Identification of a language is the process of automatically detecting
a certain language based on the text given in an article or document. Language
identification is an established domain of research that has received considerable
attention in the past. Language identification is a crucial initial step in various
other works of Natural language processing, language translation, performing
language specific AI models etc.
It is somewhat easier to differentiate languages which do not belong to same
language family or not having same script because the characteristics features
seldom overlap each other and due to different script, the symbols used to express
the text are different. In this paper, we will devise method to identify Sanskrit
language among various languages having same Devanagari script.
40
Ollett, Andrew Strand. "Language of the Snakes: Prakrit, Sanskrit, and the Language Order of Premodern India." Thesis, 2015. https://doi.org/10.7916/D84F1Q9V.
Full textAbstract:
Language of the Snakes is a biography of Prakrit, one of premodern India’s most important and most neglected literary languages. Prakrit was the language of a literary tradition that flourished roughly from the 1st to the 12th century. During this period, it served as a counterpart to Sanskrit, the preeminent language of literature and learning in India. Together, Sanskrit and Prakrit were the foundation for an enduring “language order” that governed the way that people thought of and used language. Language of the Snakes traces the history of this language order through the historical articulations of Prakrit, which are set out here for the first time: its invention and cultivation among the royal courts of central India around the 1st century, its representation in classical Sanskrit and Prakrit texts, the ways it is made into an object of systematic knowledge, and ultimately its displacement from the language practices of literature. Prakrit is shown to have played a critical role in the establishment of the cultural-political formation now called the “Sanskrit cosmopolis,” as shown through a genealogy of its two key practices, courtly literature (kāvya-) and royal eulogy (praśasti-). It played a similarly critical role in the emergence of vernacular textuality, as it provided a model for language practices that diverged from Sanskrit but nevertheless possessed an identity and regularity of their own. Language of the Snakes thus offers a cultural history of Prakrit in contrast to the natural-history framework of previous studies of the language. It uses Prakrit to formulate a theory of literary language as embedded in an ordered set of cultural practices rather than by contrast to spoken language.
41
Rose, Sarah. "Tense and aspect in the Vetālapañcaviṅśati, a work of late classical Sanskrit /." 1997.
Find full text
42
Keerthi, Naresh. "The Cognitive Polysemy of Sensory Terms in Sanskrit." Thesis, 2019. http://eprints.nias.res.in/2120/1/TH40-Naresh-Keerthi-2019.pdf.
Full textAbstract:
Colour is not a universal concept, and each linguistic culture carves up the world of visual experience in very particular and contingent ways. Further, the colour words of every language each possess a unique and dynamic assemblage of figurative meanings. Studies in the semantics of colour terms have usually been limited by assuming the universality of colour categories derived from European languages, and the attendant notion of Basic Colour Terms (BCTs). Mapping the semantics of colour terms are complicated, particularly if one is working with a historical language such as Sanskrit, which has a massive textual corpus that is not yet amenable to systematic lexical searches. Hence it is a challenge to adduce sufficient attestations from the literature. Besides fixing the meaning in individual attestations, one also needs to trace diachronic and metaphorical shifts in meaning, as the case may be. There is a close and meaningful overlap between visual terms and metaphor for the student of semantics, and this is all-important for studying the cross-sensory and cross-modal expansions in a terms semantic space. This thesis addresses the need to look beyond BCTs and non-BCTs, and offers a model for producing a historical thesaurus of the colour lexis in Sanskrit, using as sources kāvya (belletristic literature), alaṅkāraśāstra (poetics) and the koṣa-s (traditional lexicons). The Conceptual Metaphor Theory (CMT) and the model of lakṣanā given by the Sanskrit poetologist Mammaṭabhaṭṭa (~11th century CE) are examined, vis-à-vis their suitability to study linguistic metaphor. Detailed and diachronic semantic maps of raga and aruṇa are presented to examine the tendency of these terms to engage with figurative meaning. The evidence suggests the figurative use of colour terms is motivated by metonym and metaphor, and specific instances of semantic narrowing may be motivated by the expansion of the colour vocabulary.
43
Raithatha, Bhanumati C. "Development and validation of criterion-referenced test on vowel-coalition (Svarasandhi) in Sanskrit language." Thesis, 1988. http://hdl.handle.net/2009/4556.
Full text
44
Gutiérrez, Andrea Lorene. "The parrot’s voice and the partridge’s feathers : the languaging of animals and animal language in early Indian texts." Thesis, 2014. http://hdl.handle.net/2152/28521.
Full textAbstract:
Language about animals and the way writers “language” animals reveal a great deal about how humans model themselves, animals, and human-animal relations; pre-modern Indian literature is no different. The early poets and story writers of India transposed humans with animals and vice versa, usually via speaking birds. Sanskrit grammarians explored the question of what defines human and animal through the lens of speech, including bird speech. Recent research in the areas of animal studies and new materialism aids our understanding of these early literary forms and historical discussions from the subcontinent. I explore a number of Sanskrit and Pāli texts from literary, religious, and commentarial traditions in order to develop a new assessment of agency enacted through animal voice and speech. I posit that a “Brahmin-bird entanglement” has been existent since the Vedic period in texts and recitation practices and that Brahmins identified with and entangled their traditions with birds, accounting for bird names for ascetic practices, hymns, and Vedic lineages. Sometimes texts envisioned birds as retainers of Brahmanical traditions; at other times, entanglements between human and bird show how authors defined and differentiated religious identity. I propose a re-interpretation of authorship that challenges pre-existing ideas about the recitation tradition and creative acts of speech. Using evidence from epic, Puranic, and Buddhist literature along with grammatical debates and the early Sanskrit novel, I illuminate ideas concerning subjectivity, narration, and voice that were present in early Indian texts.text
45
Džunková, Katarína. "Morfonologické rysy sanskrtu a jejich slovanské paralely v kontextu vztahů mezi indo-íránskymi a balto-slovanskými jazyky." Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-337620.
Full textAbstract:
The present diploma thesis deals with the common morphological and phonological features between Sanskrit and Slavic languages. It contains the list of common lexemes in Sanskrit and Slavic languages added at the end of the thesis. The point of departure of this thesis are the theories of comparative linguistics, which are mentioned in the introduction. Morphophonological parallels are researched in the context of the relationships between Indo- Iranian and Balto-Slavic languages, what helps to distinguish common features between the separated language branches: e. g. common features between Baltic languages and Sanskrit or common features between Slavic and Iranian languages. Iranian and Slavic language contact is analysed in the special chapter. The common features between Sanskrit and Slavic languages supposed to be generally the remnants of common Indo-European principles, which are preserved in both language branches. The special chapter is also devoted to the RUKI sound law, which is regarded as one of the most important common feature between Balto-Slavic and Indo-Iranian languages.
46
Panday, Shobhana Devi. "A critical appraisal of Kalidasa's Abhijnanasakuntalam in the light of the rasa theory." Thesis, 1996. http://hdl.handle.net/10413/8678.
Full text