Relevant bibliographies by topics / Sanskrit literature

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

Academic literature on the topic 'Sanskrit literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Sanskrit literature"

1

Vyas, Mina S. "Sanskrit in Modern Context: Exploring the use and revival of Sanskrit in contemporary society, including its role in education, literature, and arts." Revista Review Index Journal of Multidisciplinary 3, no. 2 (June 30, 2023): 01–10. http://dx.doi.org/10.31305/rrijm2023.v03.n02.001.

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This research explores the use and resurgence of Sanskrit in modern culture with an emphasis on its functions in the fields of education, literature, and the arts. Over the ages, the spoken form of Sanskrit, an ancient Indo-European language famed for its religious, philosophical, and literary literature, gradually declined. However, in recent years, there have been persistent attempts by academics and enthusiasts to restore Sanskrit's importance in a number of fields. This study investigates the use of Sanskrit in contemporary education, including its use in colleges and universities, as well as the difficulties and possibilities associated with teaching and studying this ancient language. The research also looks at the impact of Sanskrit on modern literature and the arts, including classical dance, music, and theatre. Additionally, it explores the language's function in religious and philosophical discourse, illuminating its importance in the preservation and dissemination of spiritual and philosophical literature. The article examines Sanskrit's distinctive linguistic traits and its contributions to contemporary linguistic research, especially its importance in the reconstruction of Proto-Indo-European and comparative linguistics. The study also emphasises the role of technology in text preservation and dissemination, as well as the digital resources accessible for studying Sanskrit and exploring its literary riches. It emphasises the necessity for ongoing efforts to conserve and develop this ancient language as an important cultural and intellectual asset in the modern world by reflecting on the difficulties and chances for Sanskrit in the future.
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Brahmbhatt, Sanjaykumar K. "Biographical Literature in Modern Sanskrit Language." HARIDRA 2, no. 06 (September 25, 2021): 29–32. http://dx.doi.org/10.54903/haridra.v2i06.7733.

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Biographical literature in modem Sanskrit language Biographies of great people have been the source of modem Sanskrit literary creation. Many biographies are available in the form of epic, prose and champu kavyas in Sanskrit literature. There are two master pieces of biographies on the iron man of India, Sardar Vallabhbhai Patel written in modem Sanskrit language. These two master pieces are 'Lohpurusavadanam"by Dr. Shivprasad Bharadwaj and "Vallabhcharitam" by Dr. Satyapal Sharma. The first one is complete biography in the form of historical epic and the second one is a biography in the form of prose work. Key words: biography, creation, literature, modem Sanskrit, master pieces, epic and prose work.
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Hemraj Saini. "Modern Sanskrit Children's Literature." Knowledgeable Research: A Multidisciplinary Journal 1, no. 09 (May 1, 2023): 17–48. http://dx.doi.org/10.57067/kr.v1i09.75.

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In the modern poetry world, the use of the word 'literature' by the poets is considered in the sense of poetry. In the past, the noun 'poetry' actually used to express poet-action - kaveh karma kavyam. In the modern context, the word 'literature' used in place of poetry has been used in three senses on the basis of evidence of practical experiments- Firstly - on the evidence of 'Sahityapathonidhimanthannottham Kavyamritam Rakshat he Kavindra': The meaning of the word literature is very wide, that is, the word literature is also used in the meaning of all written oral literature. Secondly - 'Sahitye Sukumarvastuni Dharvannayagrahagranthile', on the evidence of this statement of Shri Harsha, the word literature is used in the sense of a special 'poetry', a part of literature. Thirdly - In 'Sahityavidyashramvarjiteshu.....' the word literature has been used in the combined sense of poetry and poetry. In modern life, the word literature or poetry expresses the same feeling in Sanskrit... 'Sahiten Bhavah Sahityam'. In fact, 'poetry' or 'literature' is defined in different contexts from ancient poets to modern poets. In the context of literature, Acharya Bhamah of Kavyashastra has the opinion that- “Shabdharthau sahitau kavyam.”1 That is, the meaning of the meaning is poetry. The association of semantics is visible in practical sentences and sentences based on classical or scientific thinking. But the association of poetry is different from this. In fact, the feeling of Bhamaha word meaning which is called literature is an excellent quality of co-feeling. That association should be such that on the one hand the reader receives derived opinion in various purusharths, as well as the hearty child, the young man i.e. the poetry connoisseur gets joy and happiness.
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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit Renaissance." Journal on Asian Linguistic Anthropology 3, no. 2 (April 1, 2021): 1–18. http://dx.doi.org/10.47298/jala.v3-i2-a1.

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A puzzle in Sanskrit’s sociolinguistic history is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) viewed the ‘Sanskrit Renaissance’ as a brahmins’ attempt to combat these invaders. Ostler (2005) attributed Sanskrit victory to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The early-CE public appearance of Sanskrit as a sudden event hypothesis is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests ... that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis,” ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial is his claim that kāvya literature was foundational to this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic, as he ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most importantly, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.
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Shah, Shalini. "Poetesses in Classical Sanskrit Literature." Indian Journal of Gender Studies 15, no. 1 (January 2008): 1–27. http://dx.doi.org/10.1177/097152150701500101.

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Hock, Hans Henrich. "Foreigners, Brahmins, Poets, or What? The Sociolinguistics of the Sanskrit Renaissance." Journal on Asian Linguistic Anthropology 1, no. 2 (April 1, 2019): 10–17. http://dx.doi.org/10.47298/jala.v1-i2-a2.

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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis,” ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.
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C R, Lisha. "Influence of Sijokavyas of Harshadev Madhavan on Sanskrit Literature." International Journal of Science and Research (IJSR) 13, no. 3 (March 5, 2024): 1–4. http://dx.doi.org/10.21275/sr24215004103.

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Dr. Arun Kumar Nishad, Dr. Shikha Agnihotri and Shikharani. "Indian history as depicted in Sanskrit literature." Knowledgeable Research: A Multidisciplinary Journal 2, no. 10 (May 28, 2024): 82–87. http://dx.doi.org/10.57067/pn7ac465.

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The undertaking of writing historical texts is an important step in the development of Sanskrit literature in the second millennium AD. The concept of history has also been introduced in our tradition through these texts. The meaning of the word Itihaas in Sanskrit is – Iti Ha Aas – What has been happening. The meaning of history is that which has already happened, and may continue to happen in the future also. Purana is their reinterpretation. In Nyayabhashya, Vatsyayana says that the subject of history is folklore. Which is called history in English. Literature has an important place among the means of knowing history. Sanskrit language and literature are important from historical point of view.
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Baruah, Ratul Bujar. "Glorification of Kamariipa in the Sati Jayamati: An apprisal." HARIDRA 2, no. 06 (September 25, 2021): 18–23. http://dx.doi.org/10.54903/haridra.v2i06.7731.

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Every part of India has its own contributions in the field of Sanskrit study. Assam known as Kamartipa in ancient and medieval period also contributed immensely towards the rich treasure of Sanskrit literature. There are various epigraphical and literary evidences which bear testimony of Assam's contributions towards Sanskrit literature. Sanskrit scholars of Assam exhibited there poetic skill in writing various forms of Kavyas. One of the notable contributions of Assam to Sanskrit literature is Safi Jayamafi of Bhavadev Bhagavati. His Safi Jayamafi is a Sanskrit Khandakavya of one hundred elegant verses. Here the poet depicts the glorious history of Kamartipa through the story of Gadapal).iJayamafi. The poet presents the glorious tradition of Kamartipa in a poetic style. The paper makes an attempt to analyze the glory of the land in the light of the Safi Jayamafi.
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Talukdar, Mayna. "A Study on the Sanskrit Literature of Mughal Period: A Window Pointing View." Dhaka University Studies 79, no. 1-2 (December 30, 2023): 1–14. http://dx.doi.org/10.62296/dus202212001.

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Abstract: The current paper illustrates the Sanskrit poets and writers and their works that emerged during the Mughal Period. Sanskrit language and literature have been practiced since the ancient age. Although the popularity had its share of downfall when Pal dynasty had taken over, it revived again when the Sen Dynasty came to power. It was then when the Mughals who put out the stifled literature into the light during their reign. They highlighted the Sanskrit literature and patronized poets and writers who delved deep into the language. Their works were preserved in order to help the language prosper. Although the Mughals were from another religion, they admired the dissimilarities between Sanskrit and the language they practiced. This resulted in a revolution. Their open mindedness opened a new door into the future for Sanskrit language and literature. This paper is an attempt to depict the works that were composed during the era of the Mughals.
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Dissertations / Theses on the topic "Sanskrit literature"

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Verhagen, Pieter Cornelis. "A history of Sanskrit grammatical literature in Tibet." Leiden : E. J. Brill, 1994. http://catalogue.bnf.fr/ark:/12148/cb356106379.

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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.
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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.

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KARCZ, MUSIAL MARTA MONIKA. "Vijayāṅkā, Vikaṭanitambā, Avantisundarī – modern Sanskrit dramas of V. Raghavan in the context of contemporary Sanskrit literature." Doctoral thesis, Università degli Studi di Cagliari, 2022. http://hdl.handle.net/11584/340766.

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Vijayāṅkā, Vikaṭanitambā, Avantisundarī, collectively known as Prekṣaṇakatrayī, are three short Sanskrit plays written in the 20th century in Sanskrit by Venkataraman Raghavan – a distinguished Sanskrit scholar. Until now, there were no research projects or translations of any of these plays. The subject of Prekṣaṇakatrayī is the author’s portrayal of the imagined lives of three Sanskrit poetesses from the past. One of the most important issues of these plays is Sanskrit poetics, which was also a major area of scholarly interests of Dr. Raghavan. Therefore, in order to investigate these dramas properly, they have been studied within a broader context encompassing V. Raghavan’s academic achievements as well as the history of Sanskrit theory of literature. An outline of the dramatic output of Dr. Raghavan is also provided, which portrays him as a modern Sanskrit dramatist. The dissertation also tackles a problem of contemporary Sanskrit literature, which is a field somewhat neglected by scholars. Sanskrit has a very peculiar status. Although it is not commonly used as a spoken language, people still choose it as a medium of their literary creativity. The dissertation is also an attempt to take a stance in the discussion, whether Sanskrit can be considered a dead language, or whether there is still life in it.
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Ren, Yuan. "Maṇicūḍāvadāna : the annotated translation and a study of the religious significance of two versions of the Sanskrit Buddhist story /." *McMaster only, 1998.

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Brzezinski, J. K. "Jiva Gosvamin's Gopalacampu." Thesis, SOAS, University of London, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241698.

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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.

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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.
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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.

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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.
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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.

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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.
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Goldstein, Elon. "Ethics and Religion in a Classic of Sanskrit Drama: Harṣa's Nāgānanda." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11099.

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Tribe, Anthony Henry Fead. "The names of wisdom : a critical edition and annotated translation of chapters 1-5 of Vilasavajra's commentary on the Namasamgiti, with introduction and textual notes." Thesis, University of Oxford, 1994. http://ora.ox.ac.uk/objects/uuid:29da9a3b-ab9a-4cb4-afea-dd3160be3d3f.

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The Nāmamantrārthāvalokinī ('An Explanation of the Meaning of the Namemantras') is an early, and major, commentary on the Nāmasaṃgīti ('The Chanting of Names'). Written by the eighth century Indian ācārya Vilāsavajra, it survives in the original Sanskrit and in Tibetan translation. The Nāmasamgīti enumerates the 'Names' of Mañjuśrī, the Mahayana figure embodying wisdom, and it exerted a strong influence on liturgy, ritual and meditation in the later phase of Buddhism in India (750-1200 CE). Vilāsavajra's commentary is written from a Yogācāra perspective and interprets the 'Names' within an elaborate ritual framework which consists in a maṇḍala that has Mañjuśrī as its central deity. The central part of the thesis comprises a critical edition and annotated translation of the Sanskrit text of the first five chapters of Vilāsavajra's commentary, approximately a quarter of the whole. The critical edition is based on eight Nepalese manuscripts for which a stemma codicum is established. Two blockprint editions of the Tibetan translation are consulted at cruces in the Sanskrit. Their readings, treated as those of any other witness, are incorporated into the apparatus as appropriate. The edition is followed by textual notes. Introductory material is divided into two parts. Matters relating to the Sanskrit and Tibetan materials are discussed in a section placed before the edition. These include a description of the manuscripts, discussion of the method of editing, establishment of the stemma codicum and an assessment of the Tibetan translation. An introduction to the contents precedes the translation and is primarily concerned with an outline of the ritual structure of the commentary, giving particular attention to chapters 1-5. Evidence concerning the life and date of Vilāsavajra is considered, suggesting he should be placed in the latter part of the eighth century. Assessing the work's significance for the study of Buddhism, 1 suggest that it is of historical importance in that it throws light on the process by which Tantric methods were being related to soteriology in this period; and that it contains material, especially in the sādhana of chapter 4, that contributes to an understanding of the development of Tantric forms of Buddhist meditation. The work is also the only known instance of a commentary of a Yogatantra type that survives in Sanskrit.
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Books on the topic "Sanskrit literature"

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Sharma, Sita Ram. Development of Sanskrit literature and Sanskrit teaching. New Delhi: Pearl Pub. House, 1998.

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Ramaratnam, S. Prahasana in Sanskrit literature. Mysore: Kavyalaya Publishers, 1987.

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Vijayan, K. Facets of Sanskrit literature. Thiruvananthapuram: Aatira Publications, 1990.

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Wezler, Albrecht. Bhr̥ṅgāra in Sanskrit literature. Aligarh: Viveka Publications, 1987.

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Bhattacharji, Sukumari. Buddhist hybrid Sanskrit literature. Calcutta: Asiatic Society, 1992.

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Wezler, Albrecht. Bhṛṅgāra in Sanskrit literature. Aligarh: Viveka Publications, 1987.

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Mallikārjuna, Paraḍḍī. Śatakas in Sanskrit literature. Dharwad: Mrityunjaya Publishers, 1996.

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Goswami, Bijoya. Tragedy in Sanskrit literature. Edited by Banerjee Manabendu. Kolkata: Sanskrit Pustak Bhandar, 2004.

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Rāmarāva, Jośī Keśava, and Ayācita Sa Mo, eds. Post-independence Sanskrit literature. Nagpur: Vishwabharati Prakashan, 1990.

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Satyavrata. Panorama of Sanskrit literature. Jaipur: Publication Scheme, 1998.

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Book chapters on the topic "Sanskrit literature"

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Nair, Jayashree, Sooraj S. Nair, and U. Abhishek. "Sanskrit Stemmer Design: A Literature Perspective." In Advances in Intelligent Systems and Computing, 117–28. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-3071-2_11.

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Dabir, Prachiti. "Sanskrit literature in Maharashtra folk art Keertan." In Hinduism and Tribal Religions, 1–4. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_835-1.

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Dabir, Prachiti. "Sanskrit Literature in Maharashtra Folk Art Keertan." In Hinduism and Tribal Religions, 1412–15. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_835.

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Breuel, Thomas M. "Applying the OCRopus OCR System to Scholarly Sanskrit Literature." In Lecture Notes in Computer Science, 391–402. Berlin, Heidelberg: Springer Berlin Heidelberg, 2009. http://dx.doi.org/10.1007/978-3-642-00155-0_21.

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Wilden, Eva. "The Trope of Sanskrit Origin in Premodern Tamil Literature." In Narratives on Translation across Eurasia and Africa, 271–96. Turnhout, Belgium: Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.cat-eb.5.127945.

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Filliozat, Pierre-Sylvain. "Ancient Sanskrit Mathematics: An Oral Tradition and a Written Literature." In History of Science, History of Text, 137–57. Dordrecht: Springer Netherlands, 2004. http://dx.doi.org/10.1007/1-4020-2321-9_7.

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Zimmermann, Francis. "Terminological Problems in the Process of Editing and Translating Sanskrit Medical Texts." In Approaches to Traditional Chinese Medical Literature, 141–51. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-2701-8_13.

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"Nirguṇ Literature-Lexicographical Difficulties." In Sanskrit and World Culture, 374–77. De Gruyter, 1986. http://dx.doi.org/10.1515/9783112320945-060.

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"Folktales in Prakrit Literature." In Sanskrit and World Culture, 673–80. De Gruyter, 1986. http://dx.doi.org/10.1515/9783112320945-108.

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"Indian Influence In Danish Literature." In Sanskrit and World Culture, 248–52. De Gruyter, 1986. http://dx.doi.org/10.1515/9783112320945-041.

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Conference papers on the topic "Sanskrit literature"

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

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A puzzle in the sociolinguistic history of Sanskrit is that texts with authenticated dates first appear in the 2nd century CE, after five centuries of exclusively Prakrit inscriptions. Various hypotheses have tried to account for this fact. Senart (1886) proposed that Sanskrit gained wider currency through Buddhists and Jains. Franke (1902) claimed that Sanskrit died out in India and was artificially reintroduced. Lévi (1902) argued for usurpation of Sanskrit by the Kshatrapas, foreign rulers who employed brahmins in administrative positions. Pisani (1955) instead viewed the “Sanskrit Renaissance” as the brahmins’ attempt to combat these foreign invaders. Ostler (2005) attributed the victory of Sanskrit to its ‘cultivated, self-conscious charm’; his acknowledgment of prior Sanskrit use by brahmins and kshatriyas suggests that he did not consider the victory a sudden event. The hypothesis that the early-CE public appearance of Sanskrit was a sudden event is revived by Pollock (1996, 2006). He argues that Sanskrit was originally confined to ‘sacerdotal’ contexts; that it never was a natural spoken language, as shown by its inability to communicate childhood experiences; and that ‘the epigraphic record (thin though admittedly it is) suggests … that [tribal chiefs] help[ed] create’ a new political civilization, the “Sanskrit Cosmopolis”, ‘by employing Sanskrit in a hitherto unprecedented way’. Crucial in his argument is the claim that kāvya literature was a foundational characteristic of this new civilization and that kāvya has no significant antecedents. I show that Pollock’s arguments are problematic. He ignores evidence for a continuous non-sacerdotal use of Sanskrit, as in the epics and fables. The employment of nursery words like tāta ‘daddy’/tata ‘sonny’ (also used as general terms of endearment), or ambā/ambikā ‘mommy; mother’ attest to Sanskrit’s ability to communicate childhood experiences. Kāvya, the foundation of Pollock’s “Sanskrit Cosmopolis”, has antecedents in earlier Sanskrit (and Pali). Most important, Pollock fails to show how his powerful political-poetic kāvya tradition could have arisen ex nihilo. To produce their poetry, the poets would have had to draw on a living, spoken language with all its different uses, and that language must have been current in a larger linguistic community beyond the poets, whether that community was restricted to brahmins (as commonly assumed) or also included kshatriyas (as suggested by Ostler). I conclude by considering implications for the “Sanskritization” of Southeast Asia and the possible parallel of modern “Indian English” literature.
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Krishna, Amrith, Pavan Kumar Satuluri, and Pawan Goyal. "A Dataset for Sanskrit Word Segmentation." In Proceedings of the Joint SIGHUM Workshop on Computational Linguistics for Cultural Heritage, Social Sciences, Humanities and Literature. Stroudsburg, PA, USA: Association for Computational Linguistics, 2017. http://dx.doi.org/10.18653/v1/w17-2214.

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Shaposhnikov, Alexander. "Common Slavic-Sanskrit comparisons of prefixal verbs and evolution of Common Slavic word-formation." In Slavic collection: language, literature, culture. LLC MAKS Press, 2019. http://dx.doi.org/10.29003/m.slavcol-2018/207-216.

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Ikhsan, Anugrah, and Dwi Puspitorini. "Understanding Javanese Hybridity: A Study on Sanskrit and Arabic Influence in the Javanese Language." In 2nd Workshop on Language, Literature and Society for Education. EAI, 2019. http://dx.doi.org/10.4108/eai.21-12-2018.2282686.

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Kamadanova, Sofia S. "ROLE ORIENTATION OF SANSKRIT PAST PARTICIPLES WITH -(I)TA." In Проблемы языка: взгляд молодых учёных. Институт языкознания РАН, 2023. http://dx.doi.org/10.37892/978-5-6049527-1-9-4.

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This paper examines the role orientation of Sanskrit past participles with the suffix -(i)ta-. The ancient Indo-Aryan transitive perfect PPs have passive meaning normally implying orientation towards the patient (P-orientation). However, in certain cases the situation, being evidently different, requires special explanations. Speijer was the first who drew the linguists’ attention to rare Sanskrit PPs which could function not only passively but also actively. He found 8 corresponding verbal roots. In attempt to solve the problem the author has undertaken analysis of the material of the Sanskrit Digital Corpus (DCS) with more than 50,000 examples from the ancient Indian literature (fiction, religious, and philosophical texts). As a result of this work 3 more transitive verbal roots, the perfective participles from which can potentially have both patient- and agent-bound orientation, have been added to Speijer’s list. The analysis provided has also shown that those must be the spheres of semantics and pragmatics where the reasons for the specific usage of the forms mentioned are to be looked for.
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Setyaningsih, Retno Wulandari. "A Sociology of Sanskrit Language: The Context of Women and Shudras." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.9-4.

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The language of the Dalits is one of the most crucial constituents in the distinctiveness of Dalit literature. The language disturbs the posture and orderliness of the status quo. That is to say, the language of the Dalits contest the standard language, which is the language used in higher educationa. Dalits being at a lower end of the caste hierarchy have been traditionally secluded from education, and for this reason their registers differ from those used by upper castes. Dalit literature exposes the discrimination the Dalits face and the oppressions that are committed on these communities. In India, an elder person is generally addressed with respect. But if the elder person is a Dalit, he would be addressed disrespectfully. The Dalits being at the lower end of the caste hierarchy have been kept from education thus influencing their language as different to language employed by the upper castes.
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Tushinov, Bair, Snezhana Garmaeva, and Irina Van. "GLOSSARY DROPLETS OF NECTAR BY THE BURYAT SCHOLAR RINCHEN NOMTOEV: UNKNOWN SOURCE IN CLASSICAL MONGOLIAN WRITING." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.38.

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The article is devoted to Rinchen Nomtoev’s previously unexplored work in the Old Mongolian script — a small glossary to his own commentary on the nitishastra by the ancient Indian philosopher Nagarjuna A Drop That Feeds People. Rinchen Nomtoev was the abbot of a Buddhist temple and was engaged in enlightenment of the Buryat people, publishing dictionaries, commentaries on Buddhist texts. The glossary discussed in the article was intended for ordinary laymen and was written to clarify terms that are difficult to understand. R. Nomtoev transfers complex terms in tracing paper to the Buryat-Mongolian script from Sanskrit, Tibetan and Chinese.
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