Log in

Relevant bibliographies by topics / Sanskritist / Journal articles

To see the other types of publications on this topic, follow the link: Sanskritist.

Journal articles on the topic 'Sanskritist'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Sanskritist.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Cielas, Hermina. "Poetry at the Threshold. A.R. Rajaraja Varma and the New Sanskritism." Studia Litterariazi 15, no. 3 (2020): 179–88. http://dx.doi.org/10.4467/20843933st.20.014.12176.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Chaturvedi, Dr Anup. "Vaishvikaran Ka Bhartiya Samaj Evam Sanskriti Par Prabhav." Indian Journal of Applied Research 3, no. 6 (October 1, 2011): 512–13. http://dx.doi.org/10.15373/2249555x/june2013/171.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Bhattacharjee, Sebabrata. "Promotion of Sanskrit and Sanskritic Culture in India." International Journal of Scientific and Research Publications (IJSRP) 10, no. 12 (December 24, 2020): 474–76. http://dx.doi.org/10.29322/ijsrp.10.12.2020.p10852.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Allen, Nick J. "L'Odyssée comme amalgame : Ulysse en Ithaque et comparaisons sanskrites." Gaia : revue interdisciplinaire sur la Grèce Archaïque 12, no. 1 (2009): 79–102. http://dx.doi.org/10.3406/gaia.2009.1529.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Sanjay Kumar Jha, Sanjay Kumar Jha. "Exploring the Causes of Sanskrit's Decline (A Pilot Study)." International Journal of Educational Science and Research 8, no. 3 (2018): 165–72. http://dx.doi.org/10.24247/ijesrjun201821.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Acri, Andrea. "The Place of Nusantara in the Sanskritic Buddhist Cosmopolis." TRaNS: Trans -Regional and -National Studies of Southeast Asia 6, no. 2 (July 2018): 139–66. http://dx.doi.org/10.1017/trn.2018.5.

Full text

Abstract:

AbstractThis article synthesizes and links together evidence published thus far in secondary literature, in order to highlight the contribution of Nusantara to the genesis and circulation of various forms of Sanskritic Buddhism across Asia from the fifth to the fourteenth century. It places particular emphasis on its expansion via maritime routes. Archaeological vestiges and textual sources suggest that Nusantara was not a periphery, but played a constitutive, Asia-wide role as both a crossroads and terminus of Buddhist contacts since the early centuries of the Common Era. Sumatra, Java, and the Malay Peninsula hosted major centres of Buddhist worship and higher learning that were fully integrated into the trans-Asian maritime network of trade, diplomacy, and pilgrimage. Frequented by some of the most eminent Buddhist personalities of their times, who prompted doctrinal and cultic developments in South and East Asia, Nusantara may have exerted an influence on paradigms of Sanskritic Buddhism across Asia, rather than being a passive recipient of ideas and practices.

APA, Harvard, Vancouver, ISO, and other styles

17

Ghoshal, Shubhra, and Nirban Manna. "Theatre for Sustainable Development: Jana Sanskriti’s Participatory Ideologue and Practice." Problemy Ekorozwoju 15, no. 1 (January 1, 2020): 221–27. http://dx.doi.org/10.35784/pe.2020.1.23.

Full text

Abstract:

As a reaction against the institutionalized top-down developmental orientation, the theory and praxis of development as an inclusive process of socio-political collective transformation has been constantly realized. At this juncture, performative activities have become increasingly instrumental strategies in engaging people more intrinsically in their various personal and social development issues. The focus of this paper lies in studying Jana Sanskriti Centre for Theatre of the Oppressed, which despite being an apolitical organisation, offers significant contribution towards searching for viable socio-political possibilities in contemporary India. The paper delves into discussing some specific ground realities of rural West Bengal, deliberating on the endeavours of Jana Sanskriti in extending onstage representations to offstage reformation. This research investigates how sustainable changes, defined as both individual psychological transformation and groups’ socio-political consciousness are generated among spectators through participation in this theatrical process.

APA, Harvard, Vancouver, ISO, and other styles

18

Snell, Rupert. "A Hindi Poet from Allahabad: Translating Harivansh Rai Bachchan's Autobiography." Modern Asian Studies 34, no. 2 (April 2000): 425–47. http://dx.doi.org/10.1017/s0026749x00003516.

Full text

Abstract:

The poet known to the Hindi literary world as ‘Bachchan’ was born as ‘Harivansh Rai’ in 1907 to an Allahabad Kāyasth family. His given name derived from a prescribed recitation of the Harivamśa Purāna that had broken his parents' much-lamented childlessness; the pandit's honorarium for the recitation was 1001 rupees, paid off in monthly instalments over the first ten years of the boy's childhood. The roman spelling of the name varies, the Sanskritic ‘Harivansh’ standing in contrast to the form ‘Harbans’ with which the author's Ph.D. thesis is signed. Such a distinction is not without significance, for underlying the author's cosmopolitan exterior lies an intimately provincial Allahabadi character more fully caught by the ‘Harbans’ spelling than its somehow sanitized, all-India tatsama equivalent. It is a feature that one longs in vain to recapture in English translation many a time, for example to resonate with the semi-tatsama phrase pūrab-pacchim, for ‘East and West’, so much more redolent of the vernacular scene than its Sanskritic parent pūrva-paścim. But in English, East is ‘East’ and West is ‘West’.

APA, Harvard, Vancouver, ISO, and other styles

19

BHATTACHARYA, K. "L'état actuel des travaux sur les inscriptions sanskrites du Cambodge." Journal Asiatique 285, no. 1 (January 1, 1997): 301–9. http://dx.doi.org/10.2143/ja.285.1.556532.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Bose, Mandakranta. "Uparūpaka: A hybrid genre of drama in the Sanskritic tradition." International Journal of Hindu Studies 4, no. 3 (December 2000): 289–312. http://dx.doi.org/10.1007/s11407-000-0011-8.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Karashima, Seishi. "Nouvelles recherches sur les manuscrits sanskrits bouddhiques provenant d’Asie centrale." Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 156, no. 2 (2012): 815–26. http://dx.doi.org/10.3406/crai.2012.93576.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Haag, Pascale. "Du nombre grammatical dans les composés sanskrits : le concept d’abhedaikatvasamkhyā." Histoire Épistémologie Langage 27, no. 1 (2005): 127–52. http://dx.doi.org/10.3406/hel.2005.2054.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Timalsina, Sthaneshwar. "Terrifying Beauty: Interplay of the Sanskritic and Vernacular Rituals of Siddhilakṣmī." International Journal of Hindu Studies 10, no. 1 (November 21, 2006): 59–73. http://dx.doi.org/10.1007/s11407-006-9002-8.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Raksamani, Kusuma. "The Validity of the Rasa Literary Concept: An Approach to the Didactic Tale of PHRA Chaisurjya." MANUSYA 9, no. 3 (2006): 67–72. http://dx.doi.org/10.1163/26659077-00903004.

Full text

Abstract:

The rasa (emotive aesthetics), one of the major theories of Sanskrit literary criticism, has been expounded and evaluated in many scholarly studies by Indian and other Sanskritists. Some of them maintain that since the rasa deals with the universalized human emotions, it has validity not only for Indian but for other literatures as well. The rasa can be applied to any kind of emotive poetry such as lyric, epic, drama and satire. However, in Thai literature an emotive definition of poetry encompasses a great variety of works. A question is then raised in this paper about whether the rasa can be applied to a Thai poem of didactic nature. Phra Chaisuriya, a versified tale by Sunthon Phu, is selected as an example of study.

APA, Harvard, Vancouver, ISO, and other styles

25

Green, Sharon L. "Jana Sanskriti: Forum Theatre and Democracy in India (review)." Modern Drama 54, no. 3 (2011): 393–95. http://dx.doi.org/10.1353/mdr.2011.0036.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

दवाडी Dawadi, सरोज Saroj. "पारिजातको ‘शिरीषको फूल’ उपन्यासको सांस्कृतिक अध्ययन Parijatko Shirishko Phul Upanyasko Sanskritik Adhyayan." Saptagandaki Journal 9 (August 26, 2018): 101–8. http://dx.doi.org/10.3126/sj.v9i0.20886.

Full text

Abstract:

(शिरीषको फूल पारिजातद्वारा रचित उपन्यास हो । विसङ्गतिको बीच रङ्गिएको जीवनलाई उपन्यासमा प्रस्तुत गरिएको छ । यसमा युद्धभूमिबाट भागेर आएका भगौडा सैनिकको नारीप्रतिको दृष्टिकोण र एक निस्सारवादी युवतीको जीवनकथालाई मर्मस्पर्शी ढङ्गबाट चित्रण गरिएको छ । निर्मम युद्ध संस्कृतिबाट प्रभावित सुयोगको पुरुष चरित्र कठोर, निर्दयी र परपीडकअनि नीच रहेको देखिनु साथै उसमा प्रतिशोधी पुरुष प्रवृत्ति हनु, त्यस्तै परम्परागत नारीभन्दा भिन्न स्वभाव भएकी र विद्रोही विचार प्रस्तुत गर्ने बरीमार्फत् प्रस्तुत उपन्यासमा उग्र नारीवादी चेतना पनि प्रस्तुत गर्नु, निस्सारवादी, शून्यवादी जीवनदृष्टि प्रस्तुत हुनु, त्यस समयको अन्तर्राष्ट्रिय परिस्थिति र राष्ट्रिय सामाजिक, राजनीतिक परिवेशका कारण निर्मित तत्कालीननेपाली जीवनको प्रभाव परेको पाइनु जस्ता सांस्कृतिक पक्षहरू यस उपन्यासमा रहेका छन् ।)The Sapta Gandaki Journal Vol. IX, 2018 Feb. Page: 101-108

APA, Harvard, Vancouver, ISO, and other styles

27

Schreiner. "N. Ramachandra Bhatt, La religion de S´iva d'après les sources sanskrites." Indo-Iranian Journal 46, no. 1 (January 1, 2003): 73–76. http://dx.doi.org/10.1163/000000003124995061.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Yarrow, Ralph. "From performers to spectactivists: Jana Sanskriti’s training for agency in and beyond theatre." Indian Theatre Journal 1, no. 1 (April 1, 2017): 29–37. http://dx.doi.org/10.1386/itj.1.1.29_1.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Bayly, Susan. "Conceptualizing Resistance and Revolution in Vietnam: Paul Mus' Understanding of Colonialism in Crisis." Journal of Vietnamese Studies 4, no. 1 (2009): 192–205. http://dx.doi.org/10.1525/vs.2009.4.1.192.

Full text

Abstract:

The French scholar-polemicist Paul Mus has been widely but misleadingly portrayed as a colonial thinker whose knowledge of Buddhist and Sanskritic cosmologies was deployed to produce representations of Vietnamese and other Asians as slaves of agentless cultural models based on principles of divine mandate or heavenly will. But, focusing on the distinctive ways in which the themes of political action, historicity, and psychically dynamic selfhood pervaded Mus' writings on Vietnamese anticolonialism, this essay situates his work in a context far removed from the stereotype of the conventional Orientalist.

APA, Harvard, Vancouver, ISO, and other styles

30

बानियाँ Baniya, कर्णबहादुर Karnabahadur. "सेनकालीन पाल्पाको संस्कृति : एक ऐतिहासिक विवेचना Sekalin Palpako Sanskriti: Ek Aaitihasik Vivechana." NUTA Journal 5, no. 1-2 (December 31, 2018): 136–47. http://dx.doi.org/10.3126/nutaj.v5i1-2.23470.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

अधिकारी Adhikari, नारायणप्रसाद Narayanprasad. "कुसुन्डा भाषा–संस्कृति लोपोन्मुख हुनाका कारणहरू Kusunda- Bhasha sanskriti Loponmukh Hunaka Karanharu." AMC Journal 1, no. 1 (December 14, 2020): 88–96. http://dx.doi.org/10.3126/amcj.v1i1.33394.

Full text

Abstract:

कुसुन्डा भाषा–संस्कृतिको लोप हुनाका कारणहरूको पहिचान गर्ने उद्देश्यले गरिएको यसअध्ययनबाट प्राप्त तथ्यहरूलाई अध्ययनको सारको रूपमा प्रस्तुत गरिएको छ । कुसुन्डाका आफ्नामौलिक भाषा, संस्कृति, मूल्य मान्यता, रीतिथिति छन्, ती लोपोन्मुख अवस्थामा रहेको पाइयो । यसकाकारक तइभ्वहरूमा विकासको गति, समयको परिवर्तन, सामाजिकीकरण, वनविनाश, जीवनयापनगर्न कठिनाइ गैर–प्रजातीय विवाह प्रणाली, असङ्गठित तथा स्वयम् कुसुन्डाहरूकै विकासको गतिमाह्रास र उनीहरूको परम्परागत धारणा मुख्य रहेको पाइयो । यथार्थमा यो जाति आफ्नो मौलिकतालाईक्रमशः त्यागी समाजमा सम्मिलन हुँदै गएको छ । यो जातिमा मानव जातिकै प्रारम्भिक अवस्थाकोप्रतिनिधित्व गर्ने संस्कार थियो । हाल यो हराएर गएको छ । यो जाति प्रारम्भिक हैसियत राख्ने मानवजत्था रहेको, अनुसन्धानकर्ताको प्राथमिकतामा नपरेको र आफ्नो जातीय पहिचान गुमाउने अवस्थामापुगेको पाइयो ।

APA, Harvard, Vancouver, ISO, and other styles

32

Mohan, Dia. "Jana Sanskriti's Theatre and Political Practice in Rural Bengal: The making of popular culture." South Asian Popular Culture 2, no. 1 (April 2004): 39–53. http://dx.doi.org/10.1080/1474668042000210500.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

VICZIANY, MARIKA, and JAYANT BAPAT. "Mumbādevī and the Other Mother Goddesses in Mumbai." Modern Asian Studies 43, no. 2 (March 2009): 511–41. http://dx.doi.org/10.1017/s0026749x0700340x.

Full text

Abstract:

AbstractMumbādevī is the patron Goddess of the city of Mumbai, one of the largest and most cosmopolitan cities of Asia. Local traditions say that Mumbādevī was a Koḷī Goddess and worshipped by the indigenous Koḷī fisher community for centuries. However, since the turn of the twentieth century the temple of Mumbādevī and the rituals surrounding the Goddess have gradually been Sanskritised. Today, Mumbādevī is more closely associated with the Gujarati community. This paper examines this transformation and in doing so reflects on the survival of Mumbādevī, the ongoing popularity of Goddess worship in Mumbai and the failure of Hindu fundamentalists to subordinate the Mother Goddesses of Mumbai to a more limited range of Hindu Gods.

APA, Harvard, Vancouver, ISO, and other styles

34

Houben, Jan E. M. "Linguistic Paradox and Diglossia: the emergence of Sanskrit and Sanskritic language in Ancient India." Open Linguistics 4, no. 1 (January 1, 2018): 1–18. http://dx.doi.org/10.1515/opli-2018-0001.

Full text

Abstract:

Abstract “We know that Middle Indian (Middle Indo-Aryan) makes its appearance in epigraphy prior to Sanskrit: this is the great linguistic paradox of India.” In these words Louis Renou (1956: 84) referred to a problem in Sanskrit studies for which so far no satisfactory solution had been found. I will here propose that the perceived “paradox” derives from the lack of acknowledgement of certain parameters in the linguistic situation of Ancient India which were insufficiently appreciated in Renou’s time, but which are at present open to systematic exploration with the help of by now well established sociolinguistic concepts, notably the concept of “diglossia”. Three issues will here be addressed in the light of references to ancient and classical Indian texts, Sanskrit and Sanskritic. A simple genetic model is indadequate, especially when the ‘linguistic area’ applies also to what can be reconstructed for earlier periods. The so-called Sanskrit “Hybrids” in the first millennium CE, including the Prakrits and Epics, are rather to be regarded as emerging “Ausbau” languages of Indo-Aryan with hardly any significant mutual “Abstand” before they will be succesfully “roofed,” in the second half of the first millennium CE, by “classical” Sanskrit.

APA, Harvard, Vancouver, ISO, and other styles

35

अधिकारी, शुक्रराज. "सन्तान प्राप्तिको उपाय र वेदकालीन सांस्कृतिक परिवेश Santan Praptiko Upaya ra bedkalin Sanskritik Pariwesh." Nepalese Culture 14 (March 9, 2021): 86–94. http://dx.doi.org/10.3126/nc.v14i0.35427.

Full text

Abstract:

सन्तानको महत्व, उत्पादन एंव उत्पादन गर्ने पद्दती समाज व्यवस्थाको सामाजिक तथा सांस्कृतिक परिवेशले निर्माण गर्दछ । समाज व्यवस्थाको सामाजिक तथा सांस्कृतिक ऐतिहासिक जगमा निर्माण भएको हुन्छ । यसै सन्दर्भसँग जोडिएर यस आलेख भित्र प्राचीन परिवेशको परावर्तन दिने वेदकालीन सामाजिक तथा सांस्कृतिक संरचनामा सन्तान, सन्तानको महत्व र सन्तान उत्पादनका उपायहरूको खोजी गरिएको छ । यस उद्देश्य प्राप्तीका लागि सर्वप्राचीन ऐतिहासिक सांस्कृतिक ग्रन्थ वेद, वेदकालीन तथा प्राचीन भारतीय सामाजिक इतिहाससँग सम्बन्धित विभिन्न सन्दर्भ ग्रन्थ, अनुसन्धानमूलक लेख लगायतका विभिन्न सन्र्दभहरूबाट द्वितीय श्रोतको रूपमा प्राप्त भएका सूचनाहरूलाई ऐतिहासिक अन्तरवस्तु विश्लेषण विधिका माध्यमबाट विश्लेषण गरिएको छ । यस अध्ययन कार्य वाट वेदकालीन समाजमा पशुधन एवं जमिनको बृहतीकरण अनिवार्य रहेको पाईयो । बृहतकिरणको प्रकृयाले आर्जित साधन स्रोतको संरक्षण र हस्तान्तरणकोलागि सन्तानको महत्व रहने गरेको देखियो । त्यसका लागि सन्तानमध्ये पनि छोराको निकै महत्व र आवश्यकता मानेको पाईयो । अश्मारोहण, पाणीग्रहण लगायत विवाहका संस्कारजन्य विधिमा महिलाका खुट्टा पुज्ने, सम्मानका साथ सँगै जीवन जीउने बाचासहित हात समात्ने कार्य हुने गरेका तथ्यहरूले पितृसतात्मक ढाँचामा रहेको वेदकालीन समाजभित्र पनि छोरीरूको सम्मान र सहभागिता रहेको देखियो । त्यस समयमा छोरीहरूलाई पनि उचित सम्मान र आदर गर्ने गरेको तथ्यहरू प्रकाशमा आएका छन् ।

APA, Harvard, Vancouver, ISO, and other styles

36

Shah, Shalini. "Gendering the Sabarimala Conundrum: Female Body, Sexuality and Desire in the Sanskritic Brahmanic Tradition." Orientalistica 4, no. 1 (March 30, 2021): 233–41. http://dx.doi.org/10.31696/2618-7043-2021-4-1-233-241.

Full text

Abstract:

Historians have for long ignored the human body as a theme of inquiry. While there cannot be a history of the biological body, there is tremendous scope for enquiring into the religious, social and cultural attitudes towards this body. Recently, the female body impinged on our collective consciousness in the context of the Sabarimala temple entry controversy. The debate which this issue generated gives me an entry point to examine the gendered nature of social institutions, their normative injunctions, and their cultural symbolism within the wider Sanskritic / Brahmanic traditions, since it was precisely the bias of this tradition that labelled the presence of females of a particular age group as not only polluting but also presenting a threat to the seclusion of a brahmachari deity who presided over this temple complex. By analyzing a wide corpus of Sanskrit textual tradition, I seek to argue that female and male bodily secretions are represented asymmetrically and sought to degrade woman by representing her as a site of revulsion.

APA, Harvard, Vancouver, ISO, and other styles

37

Wang, Hanchi (Emilie). "La belle infidèle orientale." Babel. Revue internationale de la traduction / International Journal of Translation 66, no. 6 (November 25, 2020): 928–49. http://dx.doi.org/10.1075/babel.00197.wan.

Full text

Abstract:

Résumé Le Sūtra du diamant traduit en chinois par Kumārajīva est un des textes les plus répandus du bouddhisme mahāyāna, signifiant « Grand Véhicule ». Depuis le XIXe siècle, il fait l’objet d'études interlinguistiques qui comparent les traductions du mahāyāna avec les versions sanskrites. Les traductions sont alors considérées comme étant moins fidèles surtout au niveau du texte même. Cependant, l’idée de correction littérale est inconciliable avec l’ « original ». Dans cet article, nous abordons d’abord le problème des « textes sources » dans la littérature bouddhique, mais aussi celui de la méthode prédominante dans l’étude bouddhique contemporaine. Enfin, du point de vue de la traductologie, nous essayons de recadrer la perspective des études comparatives des textes bouddhiques afin d'envisager un dialogue interdisciplinaire.

APA, Harvard, Vancouver, ISO, and other styles

38

Ciotti, Giovanni. "On Texts and Disciplines: How the Prātiśākhyas are Categorised by Their Commentaries." Philological Encounters 3, no. 3 (November 13, 2018): 310–36. http://dx.doi.org/10.1163/24519197-12340046.

Full text

Abstract:

Abstract This article explores the relationship between texts and the scholarly categories to which they are attributed. In particular, it focuses on the Prātiśākhyas—grammars of the linguistic features characterising Vedic recitation—and on the position they occupy within the domains of Sanskritic scholarship according to the different views expressed by their commentaries. In fact, the Prātiśākhyas are variously presented as corresponding to specific canonical or non-canonical disciplines, or as piecing together parts of many disciplines. Because of the inherent stylistic difference between the Prātiśākhyas and their commentaries, Vedic scholars found in the latter ones the (textual) space where they could express their opinions regarding the scholarly frame of reference to which the Prātiśākhyas were said to belong.

APA, Harvard, Vancouver, ISO, and other styles

39

Yarrow, Ralph. "Performing agency: Body learning, Forum theatre and interactivity as democratic strategy." Studies in South Asian Film & Media 4, no. 2 (October 1, 2012): 211–26. http://dx.doi.org/10.1386/safm.4.2.211_1.

Full text

Abstract:

This article looks at how applications of Forum theatre process and related approaches in India may operate in terms of activation of particular modes of learning centred in the body. It discusses the body: as context (individual and collective, embedded in social, political, physical and emotional practices); with reference to process (activation, multiplication of kinds of knowing through theatre work); as extended beyond everyday operation and beyond the individual/egoic towards collective experience and action, including co-creativity and ‘rational collective action’. The article explores the operation of forms of embodied learning in Forum practice, with particular reference to the work of Jana Sanskriti, in India.

APA, Harvard, Vancouver, ISO, and other styles

40

Shabnam, Shaoni. "In Defence of Sustho Sanskriti (Healthy Culture): Understanding Bengali Middle Classness in Neoliberal India." History and Sociology of South Asia 12, no. 1 (December 6, 2017): 48–64. http://dx.doi.org/10.1177/2230807517741794.

Full text

Abstract:

The ‘new middle class’, often identified as an upwardly mobile segment, primarily employed in the growing private service sectors, such as the information technology, and supposedly, representative of the changing lifestyles and consumption patterns of the Indian middle class, has stolen much of the limelight of the contemporary popular as well as scholarly discourses on the Indian middle class. 2 2 This article draws upon from the fieldwork conducted as part of my PhD work completed in 2016. An earlier version of the paper was presented at the international seminar on ‘The Middle Class in World Society’ held at ISEC (Institute of Social and Economic Change), Bangalore, India on 16th and 17th December, 2016. This article, on the other hand, takes up a different social group located in West Bengal, having a close relationship with the state, often described as the ‘old middle class’/‘Nehruvian middle class’ in the postcolonial context, the respondents being predominantly public sector employees and academicians. By taking up the register of sanskriti (culture), the article argues that it is fundamentally through forging continuity from the past that this historically dominant social group is engaged in the construction of Bengali middle classness. Through an analysis of class and its relation to cultural distinctiveness, the article shows that the specific way in which this relation plays out in case of the respondents in my study and argues that any theoretical attempt to understand the complex relationship between class distinction and the question of taste needs to be grounded within narrowly defined contextualised specificities.

APA, Harvard, Vancouver, ISO, and other styles

41

Chauhan, Manorama, and Sheetal Soni. ""IN SANJHI LOKKALA: RANGO SE CHARMA" (WITH SPECIAL REFERENCE TO LOK SANSKRITI MANCH INDORE)." International Journal of Research -GRANTHAALAYAH 2, no. 3SE (December 31, 2014): 1–2. http://dx.doi.org/10.29121/granthaalayah.v2.i3se.2014.3633.

Full text

Abstract:

Folk art is a compound form of two words (folk $ art). The word "folk" is used to refer to the whole community who work together and "art" refers to the action of shaping the imagination. That is, the method of shaping their imagination by the particular population is called folk art.Malvanchal is the heartland of Madhya Pradesh and it has a special Indore city. The people here are still religious and cherish their culture. Apart from the natural, cultural, literary and social environment, folk culture, folk literature, folk music, and folk art are also rich here. It has a folk art called "Sanja". In this Shraddha Paksha, the virgin girls perform this festival every year from the full moon of Bhadwa month to the new moon of Ashwin month to get a good brides through Sanja Pujan and fasting. Just as Parvati ji had received Lord Shankar through Sanja Vrata. लोककला दो शब्दों का मिश्रित रूप है (लोक$कला) लोककला। ‘‘लोक’’ शब्द का प्रयोग उस सम्पूर्ण जनसमुदाय के लिए किया जाता है जो साथ मिलकर कार्य को करते है तथा ‘‘कला’’ कल्पनाओं को आकार देने कि क्रिया को कहते है। अर्थात विशेष जनसमुदाय द्वारा उनकी कल्पना को आकार देने की पद्धती को लोककला कहा जाता है।मालवांचल मध्यप्रदेश का हृदय स्थल है तथा इसमें विशेष इन्दौर शहर है यहां की जनता आज भी धर्मप्रेमी तथा अपनी संसकृति संजोए हुए है। यहाँ के अनुकूल प्राकृतिक, सांस्कृतिक, साहित्यिक एवं सामाजिक वातावरण के साथ ही लोक संस्कृति लोक साहित्य, लोक संगीत, एवं लोककला भी समृद्ध है। इसमें एक लोककला है ‘‘संजा’’। इस लोककला पर्व को कुँवारी लड़कीयाँ श्राद्ध पक्ष में हर वर्ष भादवा माह की पूर्णिमा से अश्विन माह की अमावस्या तक अच्छा वर पाने के लिए संजा पूजन एवं व्रत-उपवास के माध्यम से करती है। जिस प्रकार पार्वती जी ने भगवान शंकर को संजा वृत के द्वारा प्राप्त किया था।

APA, Harvard, Vancouver, ISO, and other styles

42

Brahma, Jharna, Vinod Pavarala, and Vasuki Belavadi. "Driving Social Change Through Forum Theatre: A Study of Jana Sanskriti in West Bengal, India." Asia Pacific Media Educator 29, no. 2 (September 3, 2019): 164–77. http://dx.doi.org/10.1177/1326365x19864477.

Full text

Abstract:

This article examines Forum Theatre as a form of participatory communication for social change. Based on an ethnographic study of Jana Sanskriti ( JS), a Forum Theatre group working for over three decades in the eastern Indian state of West Bengal, this article seeks to show how this form of theatre, developed by the Brazilian activist Augusto Boal, subverts the passivity inherent in the communicator–receiver model of the dominant paradigm by activating the critical consciousness of the spectator and triggering a process of social change through dialogue and discussion. JS has been using Forum Theatre to address some of the deeply entrenched social norms in rural West Bengal, including those related to patriarchy, child marriage, domestic violence, and maternal and child health related issues, by extending Boal’s notion of the ‘spect-actor’ to encourage the spectators to become ‘spect-activists’, who then are engaged in community-level work on social change. We suggest that this form of communication is clearly bottom-up, radically participatory, community-based and led by the oppressed, as has been advocated by several scholars working on communication for social change.

APA, Harvard, Vancouver, ISO, and other styles

43

Mills, Sandra. "Theatre for transformation and empowerment: a case study of Jana Sanskriti Theatre of the Oppressed." Development in Practice 19, no. 4-5 (June 2009): 550–59. http://dx.doi.org/10.1080/09614520902866348.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Fisher, Elaine M. "A Microhistory of a South Indian Monastery: The Hooli Bṛhanmaṭha and the History of Sanskritic Vīraśaivism." Journal of South Asian Intellectual History 1, no. 1 (April 12, 2019): 13–47. http://dx.doi.org/10.1163/25425552-12340001.

Full text

Abstract:

AbstractThis article explores neglected currents in Vīraśaiva intellectual history by way of narrating an institutional microhistory of a single monastic lineage, situated in the village of Hooli in northern Karnataka. The lineage of what is today known as the Hooli Bṛhanmaṭha exemplifies Vīraśaivism’s contribution to Sanskritic thought particularly through its close connection with the emergence of Śivādvaita as a philosophical school, best known for its expression in the writings of the sixteenth-century polymath Appayya Dīkṣita. As attested in understudied works of Sanskrit and Kannada, moreover, pontiffs of the Hooli lineage from the sixteenth century onward were actively involved in the early systematization of what is now the Pañcācārya Vīraśaiva community, a project that drew no hard and fast boundaries between Sanskrit and the vernacular, or śāstric philosophy and devotion.

APA, Harvard, Vancouver, ISO, and other styles

45

Peterson, Jonathan R. "From Adam to ʿĀdil Shāh: Rethinking Inter-Religious Encounter in the Tārīkh-i Firishteh." Journal of South Asian Intellectual History 1, no. 2 (November 25, 2018): 155–82. http://dx.doi.org/10.1163/25425552-12340006.

Full text

Abstract:

AbstractDespite the Tārīkh-i Firishteh’s continued importance for scholarship on early-modern South Asia, little attention has been paid to analyzing the text’s introduction, where its author, Muḥammad Qāsim Astarābādī (Firishteh), articulates a conception of historical time in part by critiquing the Mahabharata. Existing scholarship on the Introduction has invoked the conceptual framework of ‘encounters’ between Persianate and Sanskritic cultural spheres, where Firishteh’s critique of the Mahabharata is made possible through Mughal engagement with Sanskrit texts. By analyzing two registers of the Introduction—tārīkh as a mode of historical narration central to dynastic legitimation, and Abū al-Fażl’s use of the Mahabharata as a way to critique certain Abrahamic conceptions of genesis—this paper suggests that the language of ‘encounter’ is ultimately ill-suited to understanding the Introduction’s most controversial passages.

APA, Harvard, Vancouver, ISO, and other styles

46

BANERJEE, MILINDA. "SOVEREIGNTY AS A MOTOR OF GLOBAL CONCEPTUAL TRAVEL: SANSKRITIC EQUIVALENTS OF “LAW” IN BENGALI DISCURSIVE PRODUCTION." Modern Intellectual History 17, no. 2 (June 22, 2018): 487–506. http://dx.doi.org/10.1017/s1479244318000227.

Full text

Abstract:

How may one imagine the global travel of legal concepts, thinking through models of diffusion and translation, as well as through obstruction, negation, and dialectical transfiguration? This article offers some reflections by interrogating discourses (intertextually woven with Sanskritic invocations) produced by three celebrated Bengalis: the nationalist littérateur Bankimchandra Chattopadhyay (1838–94), the Rajavamshi “lower-caste” peasant leader Panchanan Barma (1866–1935), and the international jurist Radhabinod Pal (1886–1967). These actors evidently took part in projects of vernacularizing (and thereby globalizing through linguistic–conceptual translation) legal–political frameworks of state sovereignty. They produced ideas of nexus between sovereignty, law, and “divine” lawgiving activity, which resemble as well as diverge from notions of political theology associated with the German jurist Carl Schmitt. Simultaneously, these actors critiqued coercive impositions of state-backed positive law and sovereign violence, often in the name of globally oriented concepts of “ethical”/natural law, theology, and capacious forms of solidarity, including categories like “all beings,” “self/soul,” “humanity,” and “world.” I argue that “sovereignty,” as a metonym for concrete practices of power as well as a polyvalent conceptual signifier, thus dialectically provoked the globalization of modern legal intellection, including in the extra-European world.

APA, Harvard, Vancouver, ISO, and other styles

47

Zimmermann, Francis. "Rite et pensée dans l'Inde (Note Critique)." Annales. Histoire, Sciences Sociales 46, no. 1 (February 1991): 79–85. http://dx.doi.org/10.3406/ahess.1991.278930.

Full text

Abstract:

L'un des plaisirs que Charles Malamoud offre à son lecteur est de découvrir en exergue à ses différents écrits des citations littéraires toujours choisies avec une acuité et une ironie suprêmes. « Cuire le monde », l'essai qui a donné son titre au recueil récemment publié, s'ouvre ainsi sur une formule de Jean Cocteau dans Essai de critique indirecte : « La métaphore est un calembour mal noué. Je serre le nœud jusqu'à ce que le doigt ne sente plus rien sur la corde. » Malamoud traque tout au long de son œuvre un malentendu qui renaît sans cesse entre l'Inde et nous. Nous prenons pour métaphores, en effet, des connexions qui pour les Indiens sont inscrites dans les choses mêmes. Serrons le noeud et les formules sanskrites qui semblaient faire image et ne pouvoir se comprendre qu'en un sens figuré récupèrent la solidité première du sens littéral.

APA, Harvard, Vancouver, ISO, and other styles

48

Pellò, Stefano. "Two Passing Clouds: The Rainy Season of Mīrzā Bīdil and Amānat Rāy’s Persian Version of Bhāgavata Purāṇa 10.20." Iran and the Caucasus 24, no. 4 (November 27, 2020): 408–18. http://dx.doi.org/10.1163/1573384x-20200407.

Full text

Abstract:

This paper deals with a chapter of Amānat Rāy’s Persian verse translation of the Bhāgavata Purāṇa, completed in Delhi in 1732-33, and a section of the Ṭūr-i maʿrifat by his poetic and philosophical mentor Mīrzā ʿAbd al-Qādir Bīdil (1644-1720), a mathnawī describing the monsoon in a hilly region of present day Rajasthan. The aim of our brief analysis is to introduce a debate on the poetics of physis in early modern Persian literary culture, in the context of a wider project on Bīdil and nature. Through a guided reading of the two authors’ description of the cloud (abr), its interactions with the Sanskritic literary practices and conventions, and the diverse intertextual ties, we show how the connected analogical and metaphorical procedures employed create two complementary ways of dealing with the phenomenology of (natural) existence.

APA, Harvard, Vancouver, ISO, and other styles

49

Goren-Arzony, Sivan. "Sweet, sweet language: Prakrit and Maṇipravāḷam in premodern Kerala." Indian Economic & Social History Review 58, no. 1 (January 2021): 7–27. http://dx.doi.org/10.1177/0019464620980905.

Full text

Abstract:

This paper studies the connections between Prakrit and early Maṇipravāḷam literature from premodern Kerala. Maṇipravāḷam (literally, ‘gems and corals’) is the emic term for a dominant part of Kerala’s premodern vernacular literature, binding together Kerala’s local language and Sanskrit. As a highly Sanskritised register of a Dravidian language, Maṇipravāḷam has generally been viewed as having been inspired and influenced by either Sanskrit or Tamil literature, grammar, and poetics. This paper, however, highlights a rarely discussed aspect: the role of Prakrit in shaping both Maṇipravāḷam literature and theory. I discuss the relation between Prakrit and Maṇipravāḷam in two connected ways: first, by considering the similarities between the practices themselves, especially in terms of their themes and aesthetics; and second, by examining the implicit ways in which Maṇipravāḷam theory, as it is presented in the Līlātilakam, Kerala’s first grammar and work on poetics, is structured on Prakrit materials or on Sanskrit materials dealing with Prakrit.

APA, Harvard, Vancouver, ISO, and other styles

50

Ramaswamy, Sumathi. "Sanskrit for the Nation." Modern Asian Studies 33, no. 2 (April 1999): 339–81. http://dx.doi.org/10.1017/s0026749x99003273.

Full text

Abstract:

. . . the people of India love and venerate Sanskrit with a feeling which is next only to that of patriotism towards Mother India.Report of the Sanskrit Commission, 1956–57This essay raises the language question in its relationship to the wider problematic of the nationalization of pasts by focusing on the curious and puzzling status accorded to Sanskrit in the nationalization of the Indian past in this century. I use the words ‘curious’ and ‘puzzling’ deliberately, for the Sanskrit issue unsettles many well-entrenched assumptions about language and nationalism that circulate in scholarly circles and popular imagination. Just as crucially, Sanskrit's (mis)adventures in the past century or so, draw our attention to the troubling linguistic turns taken by the nationalization process in India with its disquieting complicity with colonial categories and certitudes. The concerns of this paper have thus been shaped by three related issues pertaining to language, nationalism, and modernity.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!