Relevant bibliographies by topics / Sanskrit poetry

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

Academic literature on the topic 'Sanskrit poetry'

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

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Journal articles on the topic "Sanskrit poetry"

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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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Arun Kumar Nishad. "Modern Sanskrit poetry and Other than Sanskrit words." Knowledgeable Research: A Multidisciplinary Journal 1, no. 08 (April 1, 2023): 53–67. http://dx.doi.org/10.57067/pprt.2023.1.08.53-67.

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There has been trade in India since the Rig Vedic period. It is mentioned in the situation that the watery horses, powerful chariots and woolen clothes of the Indus region were famous all over the world. The Atharvaveda has only one Sukta in the name of Vanijya Sukta - Descriptions of sea visits are also found in Jataka stories and Buddhist stories. Business reasons are used to visit the traders of one country to another country. He (traders) had to teach the dialect of that country for their thoughts and purchasing and purchasing goods. The Harappans were identified as very good marine sailors. The Dakyard found in Lothal, Gujarat is very concrete evidence of the maritime trade being done during that time. The people of the Harappan civilization established contacts with the countries of Oman, Bahrain, and West Asia. Since the Harappan period, cloth has been continuously one of the major items of Indian trade. According to Hagel- “India is known as the land of ambitions in history. Their (traders) this reconciliation result was that each other's languages got so much that they started being used in colloquial just like Hindi-Sanskrit and gradually made their grip to literary disciplines.
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Sthavirah, Davuldena Jnanesvara. ""Regret" - Contemporary Sri Lankan Sanskrit Poetry." Buddhist Studies Review 20, no. 2 (June 16, 2003): 183–88. http://dx.doi.org/10.1558/bsrv.v20i2.14274.

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Chaturvedi, Namrata. "Christian Devotional Poetry and Sanskrit Hermeneutics." International Journal of Asian Christianity 1, no. 1 (November 1, 2018): 64–90. http://dx.doi.org/10.1163/25424246-00101005.

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This paper focuses on exploring dhvani as a hermeneutical tool for reading Christian devotional literature. Dhvani is a theory of poetic suggestion proposed by Ānandavardhana in the eighth century and elaborated upon by Abhinavagupta in the eleventh century that posits layers of semantics in poetic language. By focusing on the devotional poetry of the seventeenth-century religious poets of England, this paper argues for Ānandavardhana’s proposed poetics of suggestion as an enabling way of reading and cognizing devotion as a psycho emotive process. In the context of Indian Christianity, dhvani has been suggested by certain scholars as also enriching the possibilities of interfaith dialogue. This paper argues for incorporating poetic frameworks like dhvani as modes of interfaith dialogue, especially when reading Christian texts in India.
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Uma, B. "The Structural Compression of Kāvyprakāsa and Taṇṭiyalaṅkāra." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (April 1, 2020): 84–90. http://dx.doi.org/10.34293/sijash.v7i4.2318.

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Tolkāppiyam, the first extant work of Tamil grammar covers the descriptions on the ‘Rhetoric Grammar’ (aṇiyilakkaṇam; figures of language) under the chapter simile. Later on, In ‘Vīracōḻiyam’ which is one of the five grammatical thoughts of Tamil, (Eḻuttu, Col, Poruḷ, Yāppu, Aṇi) the rhetoric aspects of the language was described as following Sanskrit work ‘kāviyātarca’. Subsequently, more works such as Taṇṭiyalaṅkāra, Māṟāṉalaṅkāram, Toṉṉūl Viḷakkam, Muttuvīriyam were written based on the Sanskrit rhetorical conventions. Though the rhetoric works in Tamil were written on the basis of Sanskrit rhetoric aspects, it would have been authored in the Tamil context. Considering the requirement of a comparative research to understand this, the present study proposes to analyses the Sanskrit work ‘Kāvyprakāsa’ written in 11thAD and Tamil work ‘Taṇṭiyalaṅkāra’ written in 12thAD. Noteworthy, both the books were authored in the same time period. This work is comparing the structure of the rhetoric grammatical work of kāvyaprakāsa in Sanskrit and Taṇṭiyalaṅkāra in Tamil. Kāvyaprakāsa divided into ten chapter (ullāsa) and comprises three parts, the kārikās (the stanzas), the vrutti (the explanatory prose gloss), and the examples. This book has 143 rules for poetics. Taṇṭiyalaṅkāram is the earliest complete rhetoric grammar of Tamil written by Dandi. He explains ‘Taṇṭiyalaṅkāram’ under ‘Potuvaṇiyiyal’ (common rhetoric), ‘Poruḷaṇiyiyal’ (rhetoric meaning) and ‘Collaṇiyiyal’ (rhetoric terms). I would like to look at the internal structure and external structure of both texts. Internal structure will deals with auspicious verse, purpose of poetry, divisions of poetry, poetry defects, poetry gunās and rhetoric terms. The chapter divisions will be considering as external structures.
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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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Dr.Arun Kumar Nishad. "Dr. Navalata's contribution to modern Sanskrit literature." Knowledgeable Research: A Multidisciplinary Journal 2, no. 07 (February 29, 2024): 17–23. http://dx.doi.org/10.57067/kr.v2i1.215.

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Many poetesses have penned their poetry in the continuously flowing Sanskrit poetry stream from Aarsh epic to Adyavadhi period, whose brilliance has enlightened the literary world. The poetesses who created these poems, through their creations, tried to make the kind hearted readers happy, to equip them with proper wisdom and knowledge, to make them like them by creating beautiful pictures and by giving guidelines to the society, they tried to avoid its evils. Have done Among such poetesses, contemporary poetess ‘Dr. The name of Navalata is also noteworthy.
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Italia, Maddalena. "Eastern Poetry by Western Poets: Powys Mathers’ ‘Translations’ of Sanskrit Erotic Lyrics." Comparative Critical Studies 17, no. 2 (June 2020): 205–24. http://dx.doi.org/10.3366/ccs.2020.0359.

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This essay focuses on a pivotal (if understudied) moment in the history of the translation and reception of Sanskrit erotic poetry in the West – a moment which sees the percolation of this classical poetry from the scholarly sphere to that of non-specialist literature. I argue that a crucial agent in the dissemination and inclusion of Sanskrit erotic poems in the canon of Western lyric poetry was the English poet Edward Powys Mathers (1892–1939), a self-professed second-hand translator of ‘Eastern’ literature, as well as the author of original verses, which he smuggled as translations. Using Black Marigolds (a 1919 English version of the Caurapañcāśikā) as a case study, I show how Powys Mathers’ renderings – which combined the practices of second-hand and pseudo-translation – are intertextually dense poems. On the one hand, Black Marigolds shows in watermark the intermediary French translation; on the other, it functions as a hall of mirrors which reflects, magnifies and distorts the emotional and aesthetic dimensions of both the classical/Eastern and modern/Western literary world. What does the transformation of the Caurapañcāśikā into a successful piece of modern(ist) lyric poetry tell us about the relationship that Western readers wished (and often still wish) to have with ‘Eastern’ poetry? Furthermore, which conceptual tools can we mobilize to ‘make sense’ of these non-scholarly translations of classical Sanskrit poems and ‘take seriously’ their many layers of textual and contextual meaning?
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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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Madaan, Vishu, and Prateek Agrawal. "Anuvaad." International Journal of Social Ecology and Sustainable Development 13, no. 1 (January 2022): 1–14. http://dx.doi.org/10.4018/ijsesd.295088.

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Machine Translation is best alternative to traditional manual translation. The corpus of Sanskrit literature includes a rich tradition of philosophical and religious texts as well as poetry, music, drama, scientific, technical and other texts. Due to the modernization of tradition and languages, Sanskrit is not on everyone's lips. Translation makes it convenient for users to understand the unknown text. This paper presents a language Machine Translation System from Hindi to Sanskrit and Sanskrit to Hindi using a rule-based technique. We developed a machine translation tool 'anuvaad' which translates Sanskrit prose text into Hindi & vice versa. We also developed bi-lingual corpora to deal with Sanskrit and Hindi grammar rules and text applied rule based method to perform the translation. The experimental results on different 110 examples show that the proposed anuvaad tool achieves overall 93% accuracy for both types of translations. The objective of our work is to ensure confidentiality and multilingual support, which can be tedious and time consuming in case of manual translation.
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Dissertations / Theses on the topic "Sanskrit poetry"

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Italia, Maddalena. "The erotic untranslatable : the modern reception of Sanskrit love poetry in the West and in India." Thesis, SOAS, University of London, 2018. http://eprints.soas.ac.uk/30309/.

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Cover, Jennifer Joy. "Bodhasar̄a by Narahari an eighteenth century Sunskrit treasure /." Connect to full text, 2008. http://hdl.handle.net/2123/4085.

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Thesis (Ph. D.)--University of Sydney, 2008.
Title from title screen (viewed March 11, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Indian Sub-Continental Studies. Includes bibliographical references.
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Platte, Ryan. "Horses and horsemanship in the oral poetry of Ancient Greece and the Indo-European world /." Thesis, Connect to this title online; UW restricted, 2008. http://hdl.handle.net/1773/11480.

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Sharma, Shrawan K. "Kuntaka's Vakrokti Siddhanta : towards aan appreciation of English poetry /." Meerut (India) : Shalabh Publishing House, 2004. http://catalogue.bnf.fr/ark:/12148/cb41082805p.

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Texte remanié de: Thesis D. Litt.. Titre de soutenance : A study of romantic poetry in the light of Kuntaka's Vakroti siddhanta of Indian poetics.
Contient des citations en sanskrit translittéré. Bibliogr. p. 272-275.
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Bronner, Yigal David. "Poetry at its extreme : the theory and practice of bitextual poetry (slesa) in South Asia /." 1999. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9951767.

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Catlin, Alexander Havemeyer. "The elucidation of poetry: a translation of chapters one through six of Mammaṭa's Kāvyaprakāśa with comments and notes." Thesis, 2005. http://hdl.handle.net/2152/2401.

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Catlin, Alexander Havemeyer 1969. "The elucidation of poetry : a translation of chapters one through six of Mammaṭa's Kāvyaprakāśa with comments and notes." 2005. http://hdl.handle.net/2152/12962.

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Szczepanik, Lidia. "Come fly with me : messengers in Indian skies : a study of sanskrit dūtakāvya poetry with reference to the vāgmaṇḍanaguṇadūtakāvya of vīreśvara." Praca doktorska, 2015. http://ruj.uj.edu.pl/xmlui/handle/item/44221.

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Subramaniam, Shiv K. "Poetry's Afterthought: Kalidasa and the Experience of Reading." Thesis, 2019. https://doi.org/10.7916/d8-1zb1-6f36.

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This dissertation concerns the reception of the poet Kalidasa (c. 4th century), one of the central figures in the Sanskrit literary tradition. Since the time he lived and wrote, Kalidasa’s works have provoked many responses of different kinds. I shall examine how three writers contributed to this vast tradition of reception: Kuntaka, a tenth-century rhetorician from Kashmir; Vedantadesika, a South Indian theologian who lived in the thirteenth and fourteenth centuries; and Sri Aurobindo, an Indian English writer of the late nineteenth and early twentieth centuries who started out as an anticolonial activist and later devoted his life to spiritual exercises. While these readers lived well after Kalidasa, they were all deeply invested in his poetry. I wish to understand why Kalidasa’s poetry continued to provoke extended responses in writing long after its composition. It is true that readers often use past literary texts to various ends of their own devising, just as they often fall victim to reading texts anachronistically. In contradistinction to such cases, the examples of reading I examine highlight the role that texts themselves, not just their charisma or the mental habits of their readers, can have in constituting the reading process. They therefore urge us to formulate a more robust understanding of textual reception, and to reconsider the contemporary practice of literary criticism.
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Dimitrov, Dragomir [Verfasser]. "Śabdālaṃkāradoṣavibhāga : die Unterscheidung der Lautfiguren und der Fehler ; kritische Ausgabe des dritten Kapitels von Daṇḍins Poetik Kāvyādarśa und der tibetischen Übertragung Sñan ṅag me loṅ samt dem Sanskrit-Kommentar des Ratnaśrījñāna, dem tibetischen Kommentar des Dpaṅ Blo-gros-brtan-pa und einer deutschen Übersetzung des Sanskrit-Grundtextes / vorgelegt von Dragomir Dimitrov." 2007. http://d-nb.info/98580050X/34.

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Books on the topic "Sanskrit poetry"

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Adkoli, Mahesh. Saṁskṛta kāvya: Sanskrit poetry. Bangalore: Bhavan's Gandhi Centre of Science and Human Values, 2007.

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Paṇḍā, Ravīndra Kumāra. Essays on modern Sanskrit poetry. Delhi: Bharatiya Kala Prakashan, 2009.

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Paṇḍā, Ravīndra Kumāra. Essays on modern Sanskrit poetry. Delhi: Bharatiya Kala Prakashan, 2009.

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Jhā, Śaṅkarajī. Bhāva-kadambakam =: Sanskrit lyric poetry. Chandigarh: Arun Pub. House, 1996.

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1963-, Paṇḍā Ravīndra Kumāra, ed. Essays on modern Sanskrit poetry. Delhi: Bharatiya Kala Prakashan, 2009.

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Bose, Buddhadeva. Modern poetry and Sanskrit kavya. Calcutta: Writers Workshop, 1997.

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Paṇḍā, Ravīndra Kumāra. Essays on modern Sanskrit poetry. Delhi: Bharatiya Kala Prakashan, 2009.

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

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

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

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Book chapters on the topic "Sanskrit poetry"

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Stainton, Hamsa. "Stotra as Kāvya." In Poetry as Prayer in the Sanskrit Hymns of Kashmir, 197–230. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0006.

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This chapter investigates the relationship between Sanskrit hymns of praise and classical Sanskrit literature. It first surveys the complicated and often ambiguous position of stotras within Sanskrit literary culture. Then it analyzes Jagaddhara Bhaṭṭa’s Stutikusumāñjali as an historically significant example of how devotional poets sought to elevate the status of the stotra form. Jagaddhara reaffirms the value of classical Sanskrit poetry and poetics even as he re-envisions this literary world as being justified and revitalized by devotional praise of Śiva. He incorporates and expands upon earlier traditions of poetry and poetics in creative ways, giving special prominence to the “flashy” style of poetry (citrakāvya) and the poetic figure of “repetition” (yamaka). His ambitious and innovative hymns, as well as those of later poets in Kashmir, testify to the vitality of Sanskrit literary production in the region and offer critical evidence in the debate about the so-called death of Sanskrit.
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"A Note on Sanskrit Transliteration." In Extreme Poetry, xvii—xx. Columbia University Press, 2010. http://dx.doi.org/10.7312/bron15160-003.

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Wright, Samuel. "Making Sense of Bhāṣā in Sanskrit." In Text and Tradition in Early Modern North India, 77–98. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199478866.003.0004.

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The movement of material between Sanskrit and the vernacular was by no means unidirectional, as Samuel Wright demonstrates in his analysis of Radhamohan Thakkur’s Mahābhāvānusāriṇī-ṭīkā, a Sanskrit commentary on Bengali devotional poetry. Wright breaks down the techniques employed by Radhamohan in his exegesis of Gaudiya Vaishnava poetry, particularly his use of Sanskrit lexicon in the glossing of Bengali words and his emphasis on the technique of śleṣa (punning). He argues that Radhamohan’s apposition of Sanskrit and the vernacular though such techniques was an attempt not only to show that Sanskrit poetic theory could be used to explain how vernacular poetry ‘works’ (that is, achieves its effects), but also to establish that such vernacular poetry worked as literature, a distinction previously accorded only to Sanskrit.
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"7. THEORIES OF ŚLESA IN SANSKRIT POETICS." In Extreme Poetry, 195–230. Columbia University Press, 2010. http://dx.doi.org/10.7312/bron15160-010.

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"Sanskrit Culture and Modern Nepalese Poetry." In Sanskrit and World Culture, 77–82. De Gruyter, 1986. http://dx.doi.org/10.1515/9783112320945-011.

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"Appendix 1: Bitextual and Multitextual Works in Sanskrit." In Extreme Poetry, 267–71. Columbia University Press, 2010. http://dx.doi.org/10.7312/bron15160-012.

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Selby, Martha Ann. "Reading the Sanskrit Amarufataka." In Grow Long, Blessed Night, 62–80. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195127331.003.0004.

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Abstract When foregrounded against the diverse categories of Sanskrit literary genres, it becomes apparent that the Amarusataka represents a part of a distinct movement away from the traditional mythic materials and categories that earlier Sanskrit poets and dramatists, such as Kalidasa, drew upon. As V. Raghavan, Siegfried Lienhard, and others have pointed out, the Amarusataka “is really a continuation in Sanskrit of the Prakrit tradition of love poetry begun in Hala’s Ga ā thasā ptasat ī with the exception of a few interpolated poems by other authors, it is the first anthology of short erotic poems in Sanskrit.”
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"Bhāgavatapurāṇa Tradition and Poetry of Vaiśnava Bhakti." In Sanskrit and World Culture, 147–50. De Gruyter, 1986. http://dx.doi.org/10.1515/9783112320945-025.

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Stainton, Hamsa. "Poetry as Prayer." In Poetry as Prayer in the Sanskrit Hymns of Kashmir, 159–96. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0005.

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This chapter develops the study of poetry as prayer. It reviews recent scholarship on prayer and evaluates the perils and potential of prayer as a category of analysis in the study of South Asian religions. Then, focusing on an important and previously unstudied text from fourteenth-century Kashmir—Jagaddhara Bhaṭṭa’s Stutikusumāñjali (Flower-Offering of Praise)—it analyzes various types of prayer sheltered under the umbrella of the stotra genre. In addition, it explores two creative ways of interpreting poetic prayer. First, it examines how Jagaddhara dramatizes Śiva’s interactions with Sarasvatī as the beautifully embodied form of poetry. Then it analyzes praise-poetry as a type of verbal prasāda, an offering received by a deity and then enjoyed by a community of devotees. Finally, the chapter argues that some of the evidence from Kashmir challenges a persistent view in the study of Hinduism that “true” prayer is a spontaneous outpouring of the heart.
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Stainton, Hamsa. "Poetry as Theology." In Poetry as Prayer in the Sanskrit Hymns of Kashmir, 97–158. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0004.

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This chapter delves into the complexity of poetry as theology. Focusing largely on the most influential period of theological composition in Kashmir, from the ninth century to the twelfth, it reevaluates poetry by some of the most well-known Śaiva authors from the region, including Utpaladeva, Abhinavagupta, and Kṣemarāja. It charts multiple ways that Sanskrit hymns can do theological work, and specifically how the poetic features of many hymns help to constitute their theological content. Some hymns show pedagogical concerns and serve as models for human audiences to emulate, both in their interpretations of specific positions and in their implementation of those positions in practice. The chapter argues, in particular, that the stotra form was appealing for non-dualistic authors seeking to reinterpret various practices and features of worship that might otherwise be seen as dualistic, including praise, prayer, and devotion.
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Conference papers on the topic "Sanskrit poetry"

1

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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2

Krishna, Amrith, Vishnu Sharma, Bishal Santra, Aishik Chakraborty, Pavankumar Satuluri, and Pawan Goyal. "Poetry to Prose Conversion in Sanskrit as a Linearisation Task: A Case for Low-Resource Languages." In Proceedings of the 57th Annual Meeting of the Association for Computational Linguistics. Stroudsburg, PA, USA: Association for Computational Linguistics, 2019. http://dx.doi.org/10.18653/v1/p19-1111.

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