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Dissertations / Theses on the topic 'Sanskryt'

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Published: 24 April 2022

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1

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

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Texte remanié de: Proefschrift--Rijksuniversiteit te Leiden, 1991. Titre de soutenance : Sanskrit grammatical literature in Tibet : a study of the Indo-Tibetan canonical literature on Sanskrit grammar and the development of Sanskrit studies in Tibet.
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2

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<br>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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3

SAKUMA, Ruriko. "SANSKRIT MANUSCRIPTS OF THE SĀDHANAMĀLĀ." 名古屋大学大学院文学研究科インド文化学研究室 (Department of Indian Studies, School of Letters, Nagoya University), 2001. http://hdl.handle.net/2237/19221.

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4

Verhagen, Pieter Cornelis. "Sanskrit grammatical literature in Tibet : a study of the Indo-Tibetan canonical literature on Sanskrit grammar and the development of Sanskrit studies in Tibet /." [Leiden?] : P. C. Verhagen, 1991. http://catalogue.bnf.fr/ark:/12148/cb35502127q.

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5

KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (1) : ŚABDAKAUSTUBHA ON P.1.4.23 : Sanskrit Text an Annotated Translation." 名古屋大学印度哲学研究室 (Department of Indian Philosophy, University of Nagoya), 1996. http://hdl.handle.net/2237/19200.

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6

WADA, Toshihiro. "ŚABDAKHAṆḌA OF THE NYĀYASIDDHĀNTAMUKTĀVALĪ : SANSKRIT TEXT". 名古屋大学印度哲学研究室 (Department of Indian Philosophy, University of Nagoya), 1995. http://hdl.handle.net/2237/19193.

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7

Fleming, Christopher. "Ownership and inheritance in Sanskrit jurisprudence." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:8595158c-24db-4b69-9fe9-ac506b7b41bd.

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An account of theories of ownership (svatva) and inheritance (daya) in Sanskrit jurisprudence (Dharmashastra). This thesis concerns the development of the concept of ownership (svatva) in Sanskrit jurisprudential literature (Dharmaśāstra) and in Sanskrit philosophical literature (Mīmāṃsā and Navya-Nyāya) between the 11th and 19th centuries CE. Scholastic Sanskrit literature (Śāstra) boasts one of the world's most detailed and sustained inquiries into the philosophical nature - and legal incidents - of ownership. Classical jurists, ritual hermeneutists and logicians who wrote in Sanskrit engaged in often acrimonious debates: about what ownership is, about how one becomes an owner, about who can be an owner (and who can be owned), and about where to draw the line between Śāstric injunctions and the facts of the empirical world. In what follows, I examine the mutual relationship between shifting philosophical theories of ownership and juridical models of inheritance (dāya) at four watershed moments in Indian intellectual history: the compilation of Vijñāneśvara's Ṛjumitākṣarā (12th Century); the emergence of the university of Navadvīpa (1514); the Brāhmaṇasabhās of the Kāśiviśveśvara temple in Vārāṇasī (1600-1669); and the creation of Anglo-Hindu Law (1772-1825). I argue that different Dharmaśāstric models of inheritance - in which families held property in trusts or in tenancies-incommon - emerged in tandem with related developments in the philosophical understanding of ownership in the Sanskrit text -traditions of hermeneutics and logic. I demonstrate that, contrary to recent work on the subject, one can talk meaningfully about regional 'schools' of precolonial (indeed, even colonial) Sanskrit jurisprudence to the extent that one can identify consistent lines of argument that were strongly associated with specific academic institutions, scholastic lineages and disciplinary techniques in different regions of India. The thesis makes contributions that will be of use to specialized scholars of Sanskrit knowledge systems and to legal historians in a number of ways. First, the thesis reconstructs the intricacies of the evolution of ownership in a collection of hitherto unexamined textual material. Second, it posits a greater connection between Sanskrit jurisprudence and philosophy than understood previously. Third, it connects the scholastic study of ownership with the self-fashioning and competitive agendas of Brāhmaṇa lineages in early modern university towns such as Mithilā, Navadvīpa and Vārāṇasī. Finally, it problematizes the fashionable truism of a profound epistemic rupture between pre-colonial Sanskrit jurisprudence and colonial Anglo-Hindu law. The thesis suggests a need for a shift in the contemporary scholarly approach to Dharmaśāstra away from inherently flawed considerations of the obvious disjunctures between Dharmaśāstra and positive, Anglo-American 'law,' and militates for an intellectual historical approach to Dharmaśāstra as an expert, scholastic, form of jurisprudence. In doing so, the thesis opens up new possibilities for Sanskrit textual history, Indian legal history and comparative jurisprudence.
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8

KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (2) : ŚABDAKAUSTUBHA ON P.1.4.24 [Apādāna (1)] : Sanskrit Text an Annotated Translation." 名古屋大学文学部インド文化学研究室 (Department of Indian Studies, School of Letters, University of Nagoya), 1997. http://hdl.handle.net/2237/19209.

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9

Kauṇḍabhaṭṭa, Deshpande Madhav. "The meaning of nouns : semantic theory in classical and medieval India /." Dordrecht ; Boston ; London : Kluwer academic publishers, 1992. http://catalogue.bnf.fr/ark:/12148/cb37062128q.

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KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (3) : ŚABDAKAUSTUBHA ON P.1.4.25-31 [Apādāna (2)] : Sanskrit Text an Annotated Translation." 名古屋大学文学部インド文化学研究室 (Department of Indian Studies, School of Letters, Nagoya University), 1998. http://hdl.handle.net/2237/19214.

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11

Papke, Julia Kay Porter. "Classical Sanskrit preverb ordering: a diachronic study." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1268028740.

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12

Ciotti, Giovanni. "The representation of Sanskrit speech-sounds : philological and linguistic historiographies." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608079.

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13

Rath, Gayatri. "Linguistic philosophy in Vākyapadīya /." Delhi ; Varanasi : Bharatiya Vidya Prakashan, 2000. http://catalogue.bnf.fr/ark:/12148/cb388562702.

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14

KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (5) : ŚABDAKAUSTUBHA ON P.1.4.54-55 [Kartṛ and Hetu]: Sanskrit Text an Annotated Translation". 名古屋大学大学院文学研究科インド文化学研究室 (Department of Indian Studies, School of Letters, Nagoya University), 2001. http://hdl.handle.net/2237/19223.

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15

Cover, Jennifer Joy. "Bodhasara by Narahari: An Eighteenth Century Sanskrit Treasure." University of Sydney, 2008. http://hdl.handle.net/2123/4085.

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PhD<br>Bodhasāra, previously untranslated into English, is a Sanskrit treasure. Written by Narahari in eighteenth century India, it consists of charming Sanskrit verse of the highest order. Full of metaphors and word puns, it is a clever piece of literature that stimulates the intellect and imagination. By carefully following the traditional protocols, Bodhasāra remains acceptable to orthodox Advaita Vedāntins. However, although superficially it appears to be merely another presentation of the Advaita Vedānta tradition, in-depth reading reveals a refreshingly new style. The Hindu tradition is poetically presented as invaluable to awaken discernment between the real and unreal, but the import of Bodhasāra is that, ultimately, liberation requires a maturity that is not bound by anything, including the tradition itself; it comes through an awakening discernment. Narahari is celebrating jīvanmukti, not as liberation from the world, but as liberation while living. Bodhasāra is stylishly poetic, but not poetry for poetry’s sake, nor bhakti (religious devotion); rather it exemplifies the potency of rasa (aesthetic flavour) and dhvani (aesthetic suggestion). Narahari understands the correspondence between words and truth and uses his poetic style to facilitate union of the individual and universal. Few eighteenth century Sanskrit works have even been read, let alone translated into English, so this translation of Bodhasāra is a valuable example of Indian thought immediately before Colonialism. It shows what modernity, defined here as a moving away from entrenched traditional beliefs to an empowerment of the individual living in the present moment, in an Indian context could have been like if Colonialism had not intervened. The implications of Bodhasāra to scholars of Indian history, Advaita Vedānta and Yoga need to be considered. Bodhasāra extends the project ‘Sanskrit knowledge systems on the eve of colonialism’ being a work on mokṣa written in the late eighteenth century. It revitalises academic research into Advaita Vedānta, presents a fresh view of Yoga, and fits well the notion of an Indian modernity or renaissance during the sixteenth to eighteenth centuries.
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16

Ernest, Phillip Andrew. "History and the individual in the Sanskrit Mahābhārata." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613317.

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17

Hellwig, Oliver. "Sanskrit und Computer ein Programm zur Sprachanalyse von indischen Texten mit integriertem OCR-Modul /." [S.l. : s.n.], 2003. http://www.diss.fu-berlin.de/2003/278/index.html.

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18

Lepistö, Johan. "Redundant Personal Pronouns in Narrative Sanskrit : A Statistical Investigation." Thesis, Stockholms universitet, Institutionen för orientaliska språk, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-89897.

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19

Nāgārca, Bihārī Lāla. "Aṭṭhārahavīṃ śatī ke saṃskr̥ta rūpaka /." Jayapura (Bhārata) : Śaraṇa Buka Ḍipo, 1990. http://catalogue.bnf.fr/ark:/12148/cb371931549.

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20

Hirose, Sho. "Critical edition of the Goladīpikā (Illumination of the sphere) by Parameśvara, with translation and commentaries." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCC171/document.

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Le Goladīpikā (L’illumination de la sphère) est un traité composé par Parameśvara. Il existe deux versions de ce texte : l’une a été éditée avec une traduction anglaise et l’autre n’est qu’une édition utilisant trois manuscrits. Cette thèse donne une nouvelle édition de la deuxième version en utilisant onze manuscrits dont un commentaire anonyme nouvellement trouvé. Elle se compose aussi d’une traduction anglaise et de notes explicatives. Pour l’essentiel, le Goladīpikā est une collection de procédures pour déterminer la position des objets célestes. Cette thèse décrit les outils mathématiques qui sont utilisées dans ces procédures, en particulier les Règles de trois, et discute de la manière dont Parameśvarales fonde. Il y a une description d’une sphère armillaire au début du Goladīpikā. Donc ce doctorat examine aussi comment cet instrument a pu être utilisé pour expliquer ces procédures. Ce travail tente aussi de positionner le Goladīpikā au sein du corpus des oeuvres Parameśvara et d’autres auteurs<br>The Goladīpikā (Illumination of the sphere) is a Sanskrit treatise by Parameśvara, which is extant in two distinctly different versions. One of them has been edited with an English translation and the other has only an edition using three manuscripts. This dissertation presents a new edition of the latter version using eleven manuscripts, addinga newly found anonymous commentary. It further consists of an English translation of the base text and the commentary as well as explanatory notes. The main content of the Goladīpikā is a collection of procedures to ind the positions of celestial objects in the sky. This dissertation highlights the mathematical tools used in these procedures, notably Rules of Three, and discusses how the author Parameśvara could have grounded the steps. There is a description of an armillary sphere at the beginning of the Goladīpikā, and the dissertation also examines how this instrument could have been involved in explaining the procedures. In the course of these arguments, the dissertation also attempts to position the Goladīpikā among the corpus of Parameśvara’s text as well as in relation to other authors
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Ren, Yuan. "Maṇicūḍāvadāna : the annotated translation and a study of the religious significance of two versions of the Sanskrit Buddhist story /." *McMaster only, 1998.

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22

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

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23

Geer, Alexandra van der. "The Bhâsa problem : a statistical research into its solution /." [Leiden ] : [University of Leiden], 1998. http://catalogue.bnf.fr/ark:/12148/cb370793076.

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24

Tripāṭhī, Rāmasureśa Pandey Ramanath. "Mahābhāṣya se sambaddha vārtikoṃ kā adhyayana /." Dillī : Paramamitra Prakāśana, 2001. http://catalogue.bnf.fr/ark:/12148/cb39931438t.

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Ḍī. Liṭ.--Āgarā (Bhārata)--Āgarā Viśvavidyālaya, 1960. Titre de soutenance : Mahābhāṣya ke antargata vārtikoṃ kā ālocanātmaka adhyayana.<br>Contient des citations en sanscrit. Bibliogr. p. 352-362. Index.
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25

Angot, Michel. "Théorie du Svara et tradition grammaticale pāninéenne : la Svarasiddhāntacandrikā de Srīnivāsa." Paris 3, 1991. http://www.theses.fr/1992PA030002.

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Panini a consacré presque un dixième des sutras de l'ashtadhyayi, soit 380 règles, à l'étude systématique des tons (svara) dans la langue sacrée (chandas) et la langage mondain (lokabhasha). Après patanjali, le svara disparait du langage mondain. Les lointains successeurs de patanjali n'assignent plus qu'une place marginale au systeme d'accentuation décrit par Panini. Ces règles sont alors disposées dans différents manuels comme la svaraciromani, la svaraprakriya, la svarakaumudi, la svaramanjari de nrisimha (xive s) et finalement la svarasiddhantacandrika de shrinivasa (xviie s). Ce dernier ouvrage édité en 1936 est le plus fameux de tous et le plus complet. L'auteur y analyse de manière systématique toutes les règles accentuelles de Panini et de shantanu. Il les illustre d'exemples de la taittirya samhita et du sanskrit mondain et intègre, dans son commentaire, toutes les interprétations de ses prédecesseurs, de patanjaki a bhattoji dikshita. Le présent travail donne la traduction des principaux sutras et de ses commentaires par shrinivasa<br>Panini has devoted nearly one tenth of the ashtadhyayi, i. E. 380 rules, to a systematic study of the accentuation in the sacred langauage (chandas) and the everyday language (lokabhasha). After patanjali the svara disappeared from the lokabhasha and later investigators assigned a marginal place to panini's system of accentuation. These rules were then embodied in various manuals of accentuation such as the svarashiromani, the svaraprakriya, the svarakaumudi, the svaramanjari, of mrisimha (14th c. ), and finally the svarasiddhantacandrika (=ssc of srinivasa (17th c. ). The ssc is the most famous of these works because of its exhaustive nature. The author has drawn illustrations of panini's accentual rules from the taittiriya samhita and has organised the materials in twelve groups dealing with the accentuation of roots, suffixes, compounds etc. . . And pratipadikas through the phitsutras of shantanu. In his analysis, he integrates the commentaries of his predecessors, especially the interpretations of patanjaki, kalyata, haradatta, nrisimha and bhattoji dikshita. Now, with the critical editions of the ssc (1936 and second edition in 1983) and of the svaramanjari (1985), we can see clearly that the accentual rules of panini like other rules, are part of the analytical formation process of the words which constitutes the ashtadhyayi. The present work gives the translation of the main sutras of panini with their commentaries by shrinivasa
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McGetchin, Douglas T. "The Sanskrit Reich : translating ancient India for modern Germans, 1790-1914 /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2002. http://wwwlib.umi.com/cr/ucsd/fullcit?p3055791.

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KUDO, Noriyuki. "A STUDY ON SANSKRIT SYNTAX (4) : ŚABDAKAUSTUBHA ON P.1.4.45-48 [ADHIKARAṆA]". 名古屋大学文学部インド文化学研究室 (Department of Indian Studies, School of Letters, Nagoya University), 1999. http://hdl.handle.net/2237/19219.

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Guptā, Puṣpā Bhargava Dayanand. "Rasa in the Jaina Sanskrit Mahākāvyas : from 8th to 15th century A.D. /." Delhi : Eastern book linkers, 1993. http://catalogue.bnf.fr/ark:/12148/cb377021814.

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29

Carroll, Tahira. "Eye Behavior While Reading Words of Sanskrit and Urdu Origin in Hindi." BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6293.

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Hindi and Urdu are two branches of the same language sometimes known as Hindustani. They are divided by orthography and geography but when spoken are sometimes indistinguishable. Both have contributed loanwords that have now been completely assimilated into the language. The question of how the eye behaves during Hindi reading when it encounters Urdu loanwords has not been focused on extensively in prior research. The main purpose of this thesis is to document the eye behavior during reading Sanskrit-based words and Urdu loanwords in Hindi. We place fifteen word pairs consisting of one target Hindi Sanskrit-based word and its Urdu loanword equivalent in different sentences. Native Hindi speakers participate to read Hindi sentences containing either Urdu loanwords or the Sanskrit root word in Hindi. To quantify the differences in reading Hindi and Urdu loanwords in Devanagari (Hindi script) sentences we use an eye tracking methodology, which is used to measure eye movements of a participant during reading. We discover very distinctive eye behavior during reading of Urdu loanwords in comparison to reading Hindi Sanskrit-based words. Analysis also shows an interaction in eye behavior due to language and frequency.
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Dodson, Michael S. "Orientalism, Sanskrit scholarship, and education in colonial North India, ca. 1775-1875." Thesis, University of Cambridge, 2003. https://www.repository.cam.ac.uk/handle/1810/272104.

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31

Lowe, John J. "The syntax and semantics of tense-aspect stem participles in early Ṛgvedic Sanskrit". Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:45516bfd-cffb-457a-904c-100695cbd938.

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In this thesis I investigate the syntax and semantics of tense-aspect stem participles in the Ṛgveda, focusing primarily on the data from the earlier books II–VII and IX, seeking to establish a comprehensive and coherent analysis of this category within the linguistic system of Ṛgvedic Sanskrit. In recent literature tense-aspect stem participles are usually treated as semantically equivalent to finite verbs wherever possible, but contradictorily where they differ from finite verbs their adjectival nature is emphasized. I argue that tense-aspect stem participles are a fundamentally verbal formation and can be treated as inflectional verb forms: they are adjectival verbs rather than verbal adjectives. At the same time, however, they constitute an independent sub-category of verb form which is not necessarily semantically dependent on corresponding finite stems. I examine the syntactic and semantic properties of tense-aspect stem participles both in relation to finite verbal forms and their wider syntactic context, formalizing the evidence in the framework of Lexical-Functional Grammar. Consequently I am able to categorize the syntactic and semantic deviations which many participles exhibit in comparison to finite verbal forms. I contend that many such forms cannot be treated synchronically (and sometimes diachronically) as participles, but form distinct synchronic categories. My analysis permits a considerably more refined definition of the category of tense-aspect stem participles, dependent on clear morphological, syntactic and semantic criteria, as opposed to the usual, purely morphological, definition. From a diachronic perspective I argue that the category of tense-aspect stem participles as found in the Ṛgveda more closely reflects an inherited Proto-Indo-European category of tense-aspect stem participles than is usually assumed. I also reconsider theoretical treatments of participial syntax and semantics, and develop a more precise typology of non-finite verb systems which adequately accounts for Sanskrit participles.
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Bedi, Indira. "Reading emotion : functional linguistics and the theory of Rasa." Thesis, University of East Anglia, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302182.

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Gosvāmī, Uṣā. "Bhavabhūti ke nāṭakīya patroṃ kā manovaijñānika adhyayana /." Dillī : Kosala Buka Ḍipo, 2003. http://catalogue.bnf.fr/ark:/12148/cb391550737.

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34

Bhartr̥hari, Haag Pascale. "Le "Saṃkhyāsamuddeśa" du "Vākyapadīya" (VP 3.11) : théorie du nombre /." Paris : Collège de France : diff. de Boccard, 2005. http://catalogue.bnf.fr/ark:/12148/cb40080243z.

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35

Bhavnagari, Nina. "Vicāradīpa of Bhagavatkavi : a critical study : with critical edition, introduction, translation, and notes /." Delhi : Bharatiya Kala Prakashan, 2006. http://catalogue.bnf.fr/ark:/12148/cb41099367r.

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Texte remanié de: Thesis Ph. D.--Vadodara, Gujarat--M. S. University of Baroda.<br>Contient le texte original imprimé (caractères devanagari) et la photocopie du manuscrit sanskrit, suivi de la traduction anglaise. Bibliogr. p. 347-352.
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Unithiri, N. V. P. "Pūrṇasarasvatī : with the critical edition of a newly discovered work on dramaturgy, Bhāvaviveka by Divākara /." Calicut : Publication Division, University of Calicut, 2004. http://catalogue.bnf.fr/ark:/12148/cb413206188.

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Thesis Ph. D.--Department of Sanskrit--University of Kerala, 1978. Titre de soutenance : Pūrṇasarasvatī as a poet and commentator.<br>Contient l'oeuvre de dramaturgie "Bhāvaviveka" du poète Divākara, en sanskrit p. 365-382. Bibliogr. p. 383-388.
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Narayanan, Namboodiri P. "Śākaṭāyanīyaprakriyā /." Calicut : Publication Division, University of Calicut, 2003. http://catalogue.bnf.fr/ark:/12148/cb41062108c.

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Szántó, Péter-Dániel. "Selected chapters from the Catuṣpīṭhatantra". Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669874.

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Sinha, Rajeshwari Mishka. "A history of the transmission of Sanskrit in Britain and America, 1832-1939." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610357.

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Goodall, Dominic. "An edition and translation of the first chapters of Bhatta Ramakantha's commentary on the #Vidyapada' of the Kiranagama." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.308807.

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41

Esposito, Anna Aurelia. "Cārudatta - ein indisches Schauspiel : kritische Edition und Übersetzung mit einer Studie des Prakrits der 'Trivandrum-Dramen' /." Wiesbaden : Harrassowitz, 2004. http://catalogue.bnf.fr/ark:/12148/cb41334008g.

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Dissertation--Universität Tübingen, 2003. Titre de soutenance : Das Schauspiel Cārudatta der 'Trivandrum-Dramen'<br>Contient le texte original de l'oeuvre dramatique "Cārudatta", en sanskrit translittéré, accompagné de la traduction en allemand. Bibliogr. p. 369-385.
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42

Bhandari, Surender. "Āyurveda et Yoga : etude de l’Ayurvedasûtra commenté par Yogânandanâtha." Thesis, Paris 3, 2013. http://www.theses.fr/2013PA030074/document.

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Le présent travail est consacré à un ouvrage de médecine indienne classique, l’Ayurveda.Il s’agit de l’Āyurveda-sūtra, écrite en style aphoristique, édité et publié par l’Oriental Research Institute de Mysore en 1922, puis réédité en 1988,grâce aux manuscrits sur feuilles de palme trouvés chez les médecins locaux ayurvédiques. Au-delà de cette édition, le texte n’a fait jusqu’à présent l’objet d’aucune étude, alors que, comme le remarque la somme récente de G.J. Meulenbeld, l’une de ses caractéristiques principales est qu’il propose des liens importants entre l’Ayurveda et la science du Yoga, et qu’il est le seule connu à avoir pour objectif d’intégrer ces deux disciplines. Il montre comment les différents types de nourritures augmentent les qualités sattva, rajas et tamas et comment les pratiques du yoga influencent les conditions du corps. D’ailleurs, l’éditeur Shamasastry le qualifie d’oeuvre unique où « ...il y a autant d’efficacité attribuée à la théorie du ‘jeûne’ et de la ‘respiration profonde’ …». Mais limiter l’Āyurveda-sūtra à une théorie du « jeûne » et de la « respiration profonde » semble très réducteur. Notre étude s’attache à montrer que cette oeuvre va bien au-delà de ces aspects. En effet, dans la partie ayurvédique, elle traite de l’importance et de la signification même de la nourriture et de ses effets sur le corps et sur l’esprit, tels qu’ils sont exposés dans plusieurs Upaniṣad. Dans la partie yoga, elle aborde des concepts dispersés dans les Upaniṣad traitant non seulement du contrôle du souffle mais également d’autres notions ésotériques telles que l’éveil de la kuṇḍalinī l’action des lotus dans le corps, etc<br>The present study is dedicated to a work in the field of Indian Classical Medicine, Ayurveda. It concerns the Āyurvedasūtra,written in aphoristic style, edited and published by Oriental Research Institute of Mysore in the year 1922,further reedited in 1988, with the help of palm leaf manuscripts found with local Ayurveda physicians. Apart from thisedition, this text has till today not been studied even though, as has been observed in a recent compendium by DoctorJan Meulenbeld, one of its principal characteristics is that it proposes important relation between Ayurveda and theScience of Yoga, and is the only one so far known that aims at integrating these two fields. It shows how the differenttypes of food increase the sattva, rajas and tamas qualities and how the practice of yoga influences the bodyconditions. Moreover, editor R. Shamasastry qualifies it as a unique work where « …so much efficacy is attached to thetheory of fasting and deep-breathing….». But to limit this work to a “theory of fasting” and “deep breathing” isabsolutely insufficient. The present study pays marked attention to show that this work goes much beyond theseaspects. Indeed, in the ayurvedic portion, it deals with the importance and even the significance of food and its effectson body and mind, as exposed in several upaniṣad. In the yoga portion, it treats the concepts scattered in the upaniṣaddealing with not only the breath control but also the esoteric doctrines such as awakening of the kuṇḍalinī, action of thelotus in the body etc
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43

Rose, Sarah Ransom. "Tense and aspect in the Vet¢alapañcavin´sati, a work of late classical Sanskrit." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/mq25883.pdf.

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44

Formigatti, Camillo Alessio [Verfasser], and Harunaga [Akademischer Betreuer] Isaacson. "Sanskrit Annotated Manuscripts from Northern India and Nepal / Camillo Alessio Formigatti. Betreuer: Harunaga Isaacson." Hamburg : Staats- und Universitätsbibliothek Hamburg, 2015. http://d-nb.info/1076359973/34.

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45

Leclère, Basile. "Le théâtre sanskrit de l’Inde médiévale entre tradition et innovation : le "Moharājaparājaya" de Yas̓aḥpāla". Lyon 3, 2007. https://scd-resnum.univ-lyon3.fr/in/theses/2007_in_leclere_b.pdf.

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Les études sur le théâtre sanskrit ont été le plus souvent axées sur un même ensemble d’œuvres en nombre limité, les pièces classiques composées par des auteurs tels Kālidāsa, Harṣa ou Bhavabhūti. Bien que nombreuses, les pièces médiévales ont par contre rarement fait l’objet d’études ou même de traductions en langues occidentales, car elles sont communément considérées comme dépourvues d’une authentique inspiration dramatique. Pourtant, elles attestent que leurs auteurs entendaient se démarquer de leurs prédécesseurs. Ainsi les pièces écrites au Gujarat au temps des Caulukya reposent-elles sur des sujets originaux, les uns inventés, d’autres tirés de légendes jaina, d’autres encore adaptés d’événements contemporains. Pour étayer l’étude sur des analyses précises, une de ces pièces, le "Moharājaparājaya" de Yas̓aḥpāla, a été intégralement traduite. Bien que présenté comme un nātaka, ce drame se distingue par une intrigue originale, où des allégories se mêlent à des personnages historiques, et permet de s’interroger sur l’évolution des genres traditionnels. Comme la fonction esthétique du théâtre est compromise par la présence sur scène de personnages historiques, le "Moharājaparājaya" invite aussi à se demander si le spectacle ne remplit pas d’autres fonctions, de nature religieuse ou politique. Enfin, à travers son prologue et ses didascalies, le "Moharājaparājaya", comme les autres drames du Gujarat médiéval, donne des preuves de la mise en scène du théâtre sanskrit, que confirme également l’examen des autres genres littéraires en vogue à l’époque<br>Studies on sanskrit theatre have been focused most of the time on the same restricted set of classical plays composed by famous authors like Kālidāsa, Harṣa or Bhavabhūti. On the contrary, mediaeval plays, though numerous, have been rarely studied or even translated in western languages, being usually considered as bereft of genuine dramatic inspiration. Nevertheless, they attest that their authors wished to differentiate themselves from their predecessors : for instance, plays written in Gujarat under the Caulukya are based on original subjects, some invented, others borrowed from jaina lore or recent history. In order to enrich this study with precise analyses, one of those plays, the "Moharājaparājaya" by Yas̓aḥpāla, has been thoroughly translated. Though presented as a n̄ataka, this drama has an original plot, in which allegorical and historical characters are mingled, and leads to a reflection on traditional genres. Moreover, as the aesthetic function of the theatre is hindered by the presence on stage of an historical character, the "Moharājaparājaya" lets us wonder if the show fulfils other functions, as a religious or a political one. Lastly, all the dramas written in mediaeval Gujarat testify in their prologue and stage directions to their representation, as do the comparison of theatre with the other genres in vogue then
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46

Hunt, Amanda. "Investigating smara : an erotic dialectic." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33290.

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This thesis is an investigation of smara. Smara is a Sanskrit word and means memory and desire. It has no equivalent in the English language and so the attempt to understand smara becomes both a linguistic and an ontological task.<br>The reader is introduced to the similarities and idiosyncrasies between Western and Indian notions of memory and desire and then invited into the search for the junction between memory and desire in Indian thought.<br>Analysis of anthropological and philosophical texts as well as a semantic mapping of Kalidasa's masterpiece entitled Sakuntala: The Ring of Recollection, reveals not only the co-existence of memory and desire in smara but also the notion of smara as a process.
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47

Mallinson, William James. "The Khecarīvidyā of Ādinātha : a critical edition and annotated translation." Thesis, University of Oxford, 2003. http://ora.ox.ac.uk/objects/uuid:945071bf-3282-4492-8f18-159417f5d554.

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This thesis contains a critical edition and annotated translation of the Khecarīvidyā of Ādinātha, an early haṭhayogic text which describes the physical practice of khecarīmudrā. 31 witnesses have been collated to establish the critical edition. The notes to the translation adduce parallels in other works and draw on Ballāla's Bṛhatkhecarīprakāśa commentary and ethnographic data to explain the text. The first introductory chapter examines the relationships between the different sources used to establish the critical edition. An analysis of the development of the text concludes that its compiler(s) took a chapter describing the vidyā (mantra) of the deity Khecarī from a larger text to form the framework for the verses describing the physical practice. At this stage the text preserved the Kaula orientation of the original work and included verses in praise of madirā, alcohol. By the time that the text achieved its greatest fame as an authority on the haṭhayogic practice of khecarīmudrā most of its Kaula features had been expunged so as not to offend orthodox practitioners of haṭhayoga and a short fourth chapter on magical herbs had been added. The second introductory chapter concerns the physical practice. It starts by examining textual evidence in the Pali canon and Sanskrit works for practices similar to the haṭhayogic khecarīmudrā before the time of composition of the Khecarīvidyā and then discusses the non-physical khecarīmudrās described in tantric works. There follows a discussion of how these different features combined in the khecarīmudrā of the Khecarīvidyā. Then a survey of descriptions of khecarīmudrā in other haṭhayogic works shows how the haṭhayogic corpus encompasses various differnt approaches to yogic practice. After an examination of the practice of khecarīmudrā in India today the chapter concludes by showing the haṭhayogic khecarīmudrā has generally been the preserve of unorthodox ascetics. In the third introductory chapter are described the 27 manuscripts used to establish the critical edition, the citations and borrowings of the text in other works, and the ethnographic sources. The appendices include a full collation of all the witnesses of the Khecarīvidyā, critical editions of chapters from the Matsyendrasaṃhitā and Haṭharatnāvalī helpful in understanding the Khecarīvidyā, and a list of all the works cited in the Bṛhatkhecarīprakāśa.
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48

Bharati, H. L. N. "Sanskrit Lexicography theory and Practice." Thesis, 1991. http://hdl.handle.net/2009/1324.

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49

Prasannakshi, K. L. "Sanskrit inscriptions in Karnataka-A study." Thesis, 1991. http://hdl.handle.net/2009/2846.

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Ashwathaiah. "Samskruta sahityakke ashwaghosana koduge - ondu adhyayana." Thesis, 1991. http://hdl.handle.net/2009/2081.

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