Relevant bibliographies by topics / Sanskritist

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

Academic literature on the topic 'Sanskritist'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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Journal articles on the topic "Sanskritist"

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Metcalf, Barbara D. "Presidential Address: Too Little and Too Much: Reflections on Muslims in the History of India." Journal of Asian Studies 54, no. 4 (November 1995): 951–67. http://dx.doi.org/10.2307/2059955.

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I want to begin this evening by recalling my immediate predecessor as AAS president from the South Asian field, Barbara Stoler Miller, whose untimely death in 1992 took from us a distinguished Sanskritist, a gifted teacher, and a generous colleague whose absence we mourn. In my address I continue themes taken up by Barbara Miller four years ago (Miller 1991) as well as by Stanley Tambiah, as president from the Southeast Asian field, the year before (Tambiah 1990). Then, as now, scholars across the disciplines—whether, like Barbara Miller, a scholar of classical texts; or like Stanley Tambiah, an anthropologist; or myself, a historian of British India—have struggled to understand the religious nationalism of South Asia, one of whose most tragic outcomes has been an accelerating violence against the Muslim minority.
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Vicente, Filipa Lowndes. "A Photograph of Four Orientalists (Bombay, 1885): Knowledge Production, Religious Identities, and the Negotiation of Invisible Conflicts." Journal of the Economic and Social History of the Orient 55, no. 2-3 (2012): 603–36. http://dx.doi.org/10.1163/15685209-12341247.

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Abstract By analyzing the history of a photograph taken in a Bombay photo studio in 1885, this article explores notions of the production of knowledge on India and cultural dialogues, encounters, appropriations, and conflicts in colonial British India in the late nineteenth century. The photograph was taken after a Hindu religious ceremony in honour of the Italian Sanskritist Angelo de Gubernatis. Dressed as a Hindu Brahman, he is the only European photographed next to three Indian scholars, but what the image suggests of encounter and hybridity was challenged by the many written texts that reveal the conflicting dialogues that took place before and after the portrait was taken. Several factors were examined in order to decide who should and who should not be in the photograph: religion, cast, and even gender were successively discussed, before the category of “knowledge” became the bond that unified the four men who studied, taught, and wrote on India.
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Huett, Bruce. "A Woman of Books: Miss C.M. Ridding and the Younghusband-Waddell Collection." Inner Asia 14, no. 1 (2012): 173–88. http://dx.doi.org/10.1163/22105018-990123784.

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AbstractDaughter of a Victorian clergyman, Caroline Mary Ridding (1862–1941) was one of the few experts who could catalogue the materials that came to the UK in the wake of the Younghusband Mission. In 1911, after completing her work on the part of the collection received by the Cambridge University Library, she was put forward as the curator of the Oriental department of the library. This proposal was rejected with five favourable and six contrary votes but was nonetheless remarkable and shows how the acquisition of competence in rare and emerging subjects such as Oriental studies could open spaces for women at a time in which they were still largely excluded from academia. It also shows how books could make people and shape lives. Having graduated in classics from Girton College, Cambridge, Ridding became a Sanskritist and eventually taught herself Tibetan. After spending a significant amount of unpaid time poring over esoteric Buddhist documents that few people at the time could read, she eventually became a respected member of the Royal Asiatic Society and the first woman to be employed by the Cambridge University Library. This article explores the relationship between the life of this eccentric woman and oriental books and manuscripts, against the background of the rapidly transforming society of the late British Empire and the new aspirations that women had started to develop towards the turn of the century.
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Goodall, Dominic. "Textes sanskrits indiens et inscriptions du Cambodge / Les débuts du tantrisme śivaïte à travers des sources sanskrites inédites." École pratique des hautes études. Section des sciences religieuses, no. 119 (October 1, 2012): 53–54. http://dx.doi.org/10.4000/asr.1044.

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Ghoshal, Shubhra, and Nirban Manna. "Dialogue for Empowerment: Jana Sanskriti’s Experiment with the Method of the Theatre of the Oppressed in Rural Bengal." New Theatre Quarterly 36, no. 2 (May 2020): 117–30. http://dx.doi.org/10.1017/s0266464x20000226.

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Since the 1970s, belief in the importance of participatory empowerment has been constantly asserted through various mass-inclusive developmental strategies. The growing interest in theatre for generating socio-political capacity-building among people gave rise to the Theatre of the Oppressed, conceptualized and developed by Augusto Boal. This article provides a brief outline of the modus operandi of Boal’s practice, and focuses on investigating the theoretical and practical methodology of Jana Sanskriti, the West Bengal group of practitioners of Theatre of the Oppressed. The article investigates the dialogical relationship between actors and audience in the three phases of the group’s theatre-making process: pre-performance; during the performance; and after it. It proposes an illustrative model of Jana Sanskriti’s dialogical approach towards experiencing a developmental surge in society. Shubhra Ghoshal is a research scholar at the Department of Humanities and Social Sciences at the Indian Institute of Technology (Indian School of Mines) in Dhanbad, India. Nirban Manna is an Assistant Professor at the Department of Humanities and Social Sciences, Indian Institute of Technology (Indian School of Mines) in Dhanbad.
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Tennent, Timothy C. "Contextualizing the Sanskritic Tradition to Serve Dalit Theology." Missiology: An International Review 25, no. 3 (July 1997): 343–49. http://dx.doi.org/10.1177/009182969702500307.

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The contemporary theological scene in India has distanced itself from the Sanskritic theological tradition because of its long association with Brahminical dominance in disenfranchising many Indian people groups. However, there is ample evidence that the Sanskritic tradition has also been used as a powerful Dalit-like theology form the “underside.” This article examines the contributions of Indian Christian theologians who used the Sanskritic tradition and explores the historic use of the Sanskritic tradition within the Indian tradition, both secular and sacred. The article urges Dalit theologians to reconsider the usefulness of the Sanskritic tradition as a contextual aid which may provide deeper foundations for a people's theology in India.
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Srivastava, Vinay Kumar. "The Rathore Rajput Hero of Rajasthan: Some Reflections on John Smith's." Modern Asian Studies 28, no. 3 (July 1994): 589–614. http://dx.doi.org/10.1017/s0026749x00011872.

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Few books are exemplars of real hard work sustained over a lengthy period of time as is John Smith's The Epic of Pabuji(1991). Starting his investigation of the scroll of cloth painting in 1973, a huge structure measuring fifteen feet by four, locally termed par, before which this epic is sung by a special caste of people, lower in hierarchy, called Naik Bhopa, Smith in a span of eighteen years has accomplished a work of lasting stay in the ethnographic tradition of south Asia as well as the discipline of folklore in general. Before this book was published, he had also contributed some important papers (in 1986 and 1989) on Pabu-ji. As far as I know, it is rare that Sanskritists, which Smith is at Cambridge, pay attention to ‘popular (or “non-Sanskritic”) traditions’ of people, and if at all they do, introducing the anthropological method of fieldwork in their study, their works are still laden with Indological references and scholarship where the actual voice of people is lost in oblivion or relegated to the back seat. But it does not happen with Smith; he is not only committed to listening to people's voice in its own right and place, but also provides a fair, up to date, and scholarly account of Pabu-ji's story and its role and niche in the local culture of Rajasthan. Therefore, his work is also of considerable interest to anthropologists, especially those working on the sociology of cult, popular religion, and non- literate traditions and their meanings.
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안종량. "Pali-Sanskrit’s Influence to Thai Language." JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES 17, no. 2 (February 2011): 203–23. http://dx.doi.org/10.22473/kats.2011.17.2.007.

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Le Pouliquen, Marc. "Filiation de manuscrits sanskrits et arbres phylogénétiques." Mathématiques et sciences humaines, no. 192 (December 15, 2010): 57–91. http://dx.doi.org/10.4000/msh.11919.

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Goodall, Dominic. "Textes sanskrits indiens et inscriptions du Cambodge." École pratique des hautes études. Section des sciences religieuses, no. 117 (October 1, 2010): 69–70. http://dx.doi.org/10.4000/asr.786.

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Dissertations / Theses on the topic "Sanskritist"

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Brocquet, Sylvain. "Les inscriptions sanskrites des Pallava : poésie, rituel, idéologie." Paris 3, 1998. http://www.theses.fr/1998PA030095.

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Cette étude souligne la dimension littéraire des épigraphes sanskrites, souvent négligée au profit de leur référent historique. Pour cela, on a choisi de rééditer- en faisant apparaitre leur structure prosodique - et de traduire les 74 inscriptions ou portions d'inscriptions sanskrites de la dynastie méridionale des Pallava (III-IXème siècles), dont le rôle culturel est bien connu. Il y en a deux types : les tablettes, qui enregistrent une donation de terres, sont d'abord entièrement écrites en sanskrit et dépourvues de recherche esthétique, puis, à partir du VIIème siècle, combinent sanskrit et tamoul, style kavya et style notarial, séparant ainsi la généalogie et l'éloge du roi de la portion opératoire. Les inscriptions dédicatoires, qui apparaissent en même temps que les temples de pierre, sont des poèmes parfois brefs, mais formellement très élaborés. Ces textes abondent en figures de style souvent complexes, parmi lesquelles dominent les procédés exprimant l'analogie (métaphores, comparaisons, doubles sens) : leur examen méthodique montre que le but est de comparer le roi aux dieux qui régissent l'univers, et dont il doit actualiser sur terre les vertus et les pouvoirs. L'enquête linguistique conduit en effet a une hypothèse concernant la fonction du panégyrique épigraphique sanskrit en style kavya : il s'agit d'un rituel de légitimation royale, visant à la réactivation permanente des équivalences qui, d'après les textes canoniques, fondent la royauté; les inscriptions, récompensant l'érection d'un temple ou une donation pieuse, qui constituent la part spécifique du souverain dans l'activité religieuse du royaume, renouvellent ainsi l'investiture divine initialement réalisée par le sacre. Les procédés stylistiques, notamment les jeux de mots, jouent dans ce cadre le rôle d'opérateurs rituels : il s'agit d'exploiter la dimension pragmatique du langage afin d'assurer les transformations qui font du roi l'équivalent sur la terre des dieux dans le ciel
This study lays a stress upon the litterary aspects of sanskrit epigraphs, which have been often neglected, the historical data they provide being alone taken into account. It contains a new edition (made according the rules generally observed in editing litterary works) and a translation of the 74 sanskrit inscriptions issued by the south-indian mediaeval dynasty of the Pallava (IIIrd-IXth century ad), and fully or partly written in sanskrit. They are of two kinds : grants engraved on copper-plate and dedicatory inscriptions of temples. The first copper-plates (till the VIIth century ad) are fully in sanskrit and devoid of poetical ornaments; in those issued later, the genealogy and the eulogy of the kingly donor is written in sanskrit and poetically styled, while the operative part is in tamil and its fashion is quite prosaic. The dedicatory epigraphs, contemporaneous with the rise of stone-temples (viith century ad), are poems of highly elaborated style. All these texts are full of figures of speech, mainly those which signify an analogy (metaphors, simile, double-entendre) : a close study shows that they are aimed at equating the king to the gods who rule the universe, whose virtues and power he must actualize on earth. A linguistical survey leads to this statement regarding the function assumed by sanskrit poetical panegyrics : they are part of a ritual of kingly legitimation, intended for constantly strengthening the connections which, according to canonical texts, kingship is based on. Inscriptions, rewarding temple building and pious granting - which are the king's own way to assume the ritual process performed in his kingdom -, renew the divine investiture first set out by the coronation. The linguistical devices, mainly the puns, here assume the function of ritual operators : they use the language pragmatically, in order to make the king the equivalent on earth of gods in heavens
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Rokka, Tiina. "Jana Sanskriti Forumteater, en väg att skapa empowerment? : en etnografisk studie." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-5098.

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Uppsatsen har som syfte att utifrån Jana Sanskritis arbete, lyfta upp och 

diskutera forumteaterns möjligheter att skapa empowerment hos 

deltagarna. Jana Sanskriti är både en teatergrupp och en rörelse i nordöstra 

Indien som arbetar med forumteater i den Västbengaliska landsbygden, 

utifrån en övertygelse att forumteater är en metod som möjliggör en 

frigörelse från förtryck. 

  

Uppsatsens frågeställningar är: Hur arbetar Jana Sanskriti? Hur kan man 

skapa empowerment med forumteater som metod? På vilket/vilka sätt 

stödjer forumteatermetoden skapandet av empowerment för deltagarna? 

 

Studien har en etnografisk ansats. Genom fältstudier hos Jana Sanskriti 

och en diskussion runt gruppens återkommande arbete i byarna med 

samma forumteaterföreställning har begreppet empowerment belysts.  

 

Fokus har riktats på föreställningen Shonar Meye som handlar om mäns 

våld mot kvinnor. 

 

I resultatdelen presenteras Jana Sanskritis arbete, där det också fram- 

kommer att det är gruppens återkommande besök i byarna med samma  

forumteaterföreställning som är den enskilt största faktorn till skapandet 

av empowerment. 

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Estienne-Monod, Perrine. "Les inscriptions sanskrites des Calukya orientaux : caractéristiques et fonctions d'une littérature épigraphique." Aix-Marseille 1, 2008. http://www.theses.fr/2008AIX10038.

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Ce travail propose un recueil des cinquante-six inscriptions sanskrites relatives à la dynastie des Cālukya orientaux et un commentaire de celles-ci. Chacune fait l'objet d'une nouvelle édition intégrant les corrections nécessaires à la lisibilité du texte et une traduction. Cinquante-quatre inscriptions, sur plaques de cuivre, sont des donations (. . . . ) émises par le roi en faveur de communautés religieuses. Deux inscriptions, l'une sur temple, l'autre sur rocher, sont des dédicaces. La première partie de notre étude est une présentation des caractéristiques de ces textes épigraphiques. Elle recense, en premier lieu, les données historiques livrées par les inscriptions sur la dynastie des Cālukya orientaux ainsi que les informations techniques sur les agents et les types des donations. Les caractéristiques textuelles et littéraires de ces inscriptions sont analysées ensuite. Notre recherche met en relief les qualités poétiques des épigraphes et le lien entre celles-ci et le kāvya. Enfin, ce travail démontre que l'usage de procédés poétiques dans ces textes participe, à travers l'éloge du roi, à la légitimation de ce dernier. La deuxième partie de la thèse est composée de l'édition de chacune des inscriptions et de leur traduction. En annexe, sont établis les index, cartes des donations et reproductions de certaines plaques.
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Le, Pouliquen Marc. "Filiation de manuscrits sanskrits par méthodes issues, pour partie, de la phylogénétique." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0106.

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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 langue
The 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
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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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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.

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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 khmers
Ancient 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
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Delire, Jean-Michel. "Vers une édition critique des Sulbadipika et Sulbamimamsa, commentaires du Baudhayana Sulbasutra: contribution à l'histoire des mathématiques sanskrites." Doctoral thesis, Universite Libre de Bruxelles, 2001. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211507.

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Hayashi, Takao. "The Bakhshālī manuscript : an ancient Indian mathematical treatise /." Groningen : E. Forsten, 1995. http://catalogue.bnf.fr/ark:/12148/cb371780090.

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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.

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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 p€½inéenne 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 signifiant
The 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 p€½inian 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
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Tournier, Vincent. "La formation du Mahāvastu et la mise en place des conceptions relatives à la carrière du bodhisattva." Paris, EPHE, 2012. http://www.theses.fr/2012EPHE5002.

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Le présent travail entreprend d'éclairer l'évolution des conceptions relatives au bodhisattva et à sa pratique au sein de l'école Mahāsāṃghika-Lokottaravādin, dans une période charnière de l'histoire du bouddhisme indien (ca. Ier s. -Vème/VIème s. Apr. J. -C. ), à partir de l'étude de la formation et des vicissitudes d'un élément constitutif de son Vinayapiṭaka, le Mahāvastu. La réévaluation de l'histoire de la composition de ce texte passe par l'étude de son exemplaire le plus ancien et la réédition de portions significatives. L'étude met en lumière différentes étapes dans la composition du Mahāvastu et, en particulier, les accrétions successives ayant pris place dans la première partie de la collection, centrée sur la carrière spirituelle du futur Śākyamuni précédant sa dernière naissance. Le Mahāvastu dut se fonder comme une contrepartie narrative à la section des miscellanées du Vinaya, vouée à en éclairer les catégories d'ordination. Le développement de la littérature centrée sur les lignages de Buddha ayant scandé le parcours de Śākyamuni vers l'Éveil conduisit à une extension ad infinitum de la carrière de ce dernier. Au sein même de ce genre littéraire, un ensemble de quatre étapes de la pratique spirituelle vers l'Éveil se développa, contribuant à une généralisation de la carrière à tous les bodhisattva. Ceci prépara l'acceptation de discours promouvant la réalisation du parfait Éveil au sein des milieux Lokottaravādin. Pour mieux comprendre ce phénomène, il est fructueux d'étudier le processus ayant conduit à l'intégration du Daśabhūmika, l'un des textes transmis par des aspirants à l'Éveil, dans le Mahāvastu et à sa reconnaissance comme Parole de Buddha
The present work aims to shed light on the school of the Mahāsāṃghika-Lokottaravādins during a key period for the History of Indian Buddhism (ca. 1st to 5th/6th century AD) and on the evolution of its conception of the bodhisattva and of his religious practice. This is achieved by studying the formation and the vicissitudes of an integral part of that school's Vinayapiṭaka, namely the Mahāvastu. Analysis of the text in the light of the earliest surviving manuscript reveals different stages in the genesis of the Mahāvastu, in particular, successive accretions that found their way into the first part of the collection and that deal with the spiritual career of Śākyamuni before his last birth. At an early stage, the raison d'être of the Mahāvastu must have been to serve as a narrative companion to the Miscellanea section of the Vinaya, and in particular to its account of categories of ordination. The growth of the literary genre of works that recount the lineages of Buddhas in whose presence Śākyamuni progressed towards Awakening led to an extension ad infinitum of his career. Within this literature, terms for four phases in his spiritual practice came into being, and these lent themselves to being generalised to apply to the careers of all bodhisattvas. This paved the way for the acceptance, among the Lokottaravādins, of discourses that openly promoted perfect Awakening as a religious goal. As a contribution to the understanding of this phenomenon, I present a study of the process that led to the integration into the Mahāvastu of the Daśabhūmika, a text transmitted by practitioners aiming at Buddhahood, and to its recognition as the Word of the Buddha
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Books on the topic "Sanskritist"

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Yāyāvarīyam: Gadyakāvya : Ācārya Paṃ. Bhānudattapāṇḍeya-jīvanayātrāvr̥ttātmakam gadyakāvyam. Vārāṇasī: Śāradā Saṃskr̥ta Saṃsthāna, 2008.

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Pandita, S. N. Aurel Stein in Kashmir: The Sanskritist of Mohand Marg. New Delhi: Om Publications, 2004.

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Ghosh, Binay. Paschchimbanger sanskriti. Calcutta: Prakash Bhavan, 1986.

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Latif, Sayyed Abdul. Islami sanskritir buniyad. Dhaka: Islamic Foundation, 1986.

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Raza, Rahi Masoom. Cinama Aur Sanskriti. New Delhi: Vani Prakashan, 2001.

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Saṃskr̥tira jalaṅāidi: Sanskritir Jalangaidi. Guwāhāṭi: Laẏārcha Buka Shṭala, 2011.

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Sharma, Govaradhan. Kutch: Lok are sanskriti. Ghardinagar: Ginalk, 1987.

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Caturasena. Bhartiya sanskriti ka gaurav. Delhi: Sanmarg, 1985.

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Kumari, Vineeta. Kabir--Kavya ke sanskritik sroat. Delhi: Sahitya Sahakar, 2001.

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Khiste, Nārāyaṇaśāstrī. Vidvaccaritapañcakam: Gopīnāthakavirājanibaddhabhūmikayā, Kulapateh̤ Ḍô. Maṇḍanamiśrasya prastāvanayā ca samalaṅkr̥tam. 2nd ed. Vārāṇasyām: Sampūrṇanandasaṃskr̥taviśvavidyālaya, 1997.

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Book chapters on the topic "Sanskritist"

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Ganguly, Sanjoy. "Jana Sanskriti." In The Routledge Companion to Theatre of the Oppressed, 371–74. Abingdon, Oxon ; New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315265704-41.

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Yarrow, Ralph. "Playing for a change." In Jana Sanskriti, 85–128. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429288753-3.

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Yarrow, Ralph. "Who, what, where, why?" In Jana Sanskriti, 1–50. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429288753-1.

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Yarrow, Ralph. "Workshopping practices of relationship." In Jana Sanskriti, 129–67. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429288753-4.

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Yarrow, Ralph. "Writing about Jana Sanskriti." In Jana Sanskriti, 51–83. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429288753-2.

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Premaratna, Nilanjana. "Jana Sanskriti: Transforming Through Empowerment." In Theatre for Peacebuilding, 153–86. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75720-9_5.

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Tschacher, Torsten. "Islam and Sanskritic imaginaires in southern Asia." In Routledge Handbook on Islam in Asia, 51–65. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429275364-5.

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

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Khandkar, Arundhati C., and Ashok C. Khandkar. "Coming of Age." In Swimming Upstream, 1–32. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199495153.003.0001.

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Laxmanshastri was born in 1901 and spent the first years living a very traditional life in the small town of Wāi, where society was ordered by caste-based hierarchy handed down from generation to generation over two millennia. His transformation into a Sanskritist and Vedic scholar began when he entered Prādnapāthshālā, a gurukul noted for traditional learning and weaving current political events in the curriculum. In this milieu, inspired by his guru and Lokmanya Tilak, Laxmanshastri developed an abiding commitment to social and religious reforms. Encouraged to learn English by Vinoba Bhave, with whom he developed a friendship, he became keenly aware of the groundswell for swarāj, or freedom from the British. From an early stage he had developed a sense that simply embracing Untouchables was not action enough. It was equally important to speak out and actively work against untouchability. Drawing on Buddha’s public discourses, he began campaigning for removing untouchability.
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"Sanskriti Pratishthan." In The Grants Register 2020, 724. London: Palgrave Macmillan UK, 2019. http://dx.doi.org/10.1057/978-1-349-95943-3_764.

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Conference papers on the topic "Sanskritist"

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Chavan, Akshay, Pranathi Kunadi, Nidhi Wader, and Shirish Sane. "Proposing a Semantic Analysis based Sanskrit Compiler by mapping Sanskrit's linguistic features with Compiler phases." In 2021 Second International Conference on Electronics and Sustainable Communication Systems (ICESC). IEEE, 2021. http://dx.doi.org/10.1109/icesc51422.2021.9532969.

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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.
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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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