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Dissertations / Theses on the topic 'Translation in Sanskrit'

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Published: 4 June 2021
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1

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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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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3

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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4

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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5

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.
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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6

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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7

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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8

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
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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9

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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10

Petrocchi, Alessandra. "The Gaṇitatilaka and its commentary by Siṃhatilakasūri : an annotated translation and study." Thesis, University of Cambridge, 2017. https://www.repository.cam.ac.uk/handle/1810/270086.

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This dissertation is the first ever which provides an annotated translation and analysis of the Gaṇitatilaka by Śrīpati and its Sanskrit commentary by the Jaina monk Siṃhatilakasūri (14th century CE). The Gaṇitatilaka is a Sanskrit mathematical text written by Śrīpati, an astronomer-mathematician who hailed from 11th century CE Maharashtra. It has come down to us together with Siṃhatilakasūri’s commentary in a uniquely extant yet incomplete manuscript. The only edition available of both Sanskrit texts is by Kāpadīā (1937). Siṃhatilakasūri’s commentary upon the Gaṇitatilaka GT is a precious source of information on medieval mathematical practices. To my knowledge, this is, in fact, the first Sanskrit commentary on mathematics –whose author is known– that has survived to the present day and the first written by a Jaina that has come down to us. This work has never before been studied or translated into English. It is my intention to show that the literary practices adopted by Siṃhatilakasūri, in expounding step-by-step Śrīpati’s work, enrich the commentary in such a way that it consequently becomes “his own mathematical text.” Together with the English translation of both the root-text by Śrīpati and the commentary by Siṃhatilakasūri, I present the reconstruction of all the mathematical procedures explained by the commentator so as to understand the way medieval Indian mathematics was carried out. I also investigate Siṃhatilakasūri’s interpretative arguments and the interaction between numbers and textual norms which characterises his work. The present research aims to: i) edit the Sanskrit edition by Kāpadīā ii) revise the English translation of Śrīpati’s text by Sinha (1982) iii) provide the first annotated English translation of selected passages from the commentary by Siṃhatilakasūri iv) highlight the contribution to our understanding of the history of Indian mathematics brought by this commentary and v) investigate Siṃhatilakasūri’s literary style.
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11

Lu, Peng. "The Khaṇḍakhādyaka with the Commentary of Utpala Study, Translation, Mathematical Notes and Critical Text." Kyoto University, 2017. http://hdl.handle.net/2433/226751.

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12

Nair, Shankar Ayillath. "Philosophy in Any Language: Interaction between Arabic, Sanskrit, and Persian Intellectual Cultures in Mughal South Asia." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11258.

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This dissertation examines three contemporaneous religious philosophers active in early modern South Asia: Muhibb Allah Ilahabadi (d. 1648), Madhusudana Sarasvati (d. 1620-1647), and the Safavid philosopher, Mir Findiriski (d. 1640/1). These figures, two Muslim and one Hindu, were each prominent representatives of religious thought as it occurred in one of the three pan-imperial languages of the Mughal Empire: Arabic, Sanskrit, and Persian. In this study, I re-trace the trans-regional scholarly networks in which each of the figures participated, and then examine the various ways in which their respective networks overlapped. The Chishti Sufi Muhibb Allah, drawing from the Islamic intellectual tradition of wahdat al-wujud, engaged in "international" networks of Arabic debate on questions of ontology and metaphysics. Madhusudana Sarasvati, meanwhile, writing in the Hindu Advaita-Vedanta tradition, was busy adjudicating competing interpretations of the well-known Sanskrit text, the Yoga-Vasistha. Mir Findiriski also took considerable interest in a shorter version of this same Yoga-Vasistha, composing his own commentary upon a Persian translation of the treatise that had been undertaken at the Mughal imperial court. In this Persian translation of the Yoga-Vasistha alongside Findiriski's commentary, I argue, we encounter a creative synthesis of the intellectual contributions occurring within Muhibb Allah's Arabic milieu, on the one hand, and the competing exegeses of the Yoga-Vasistha circulating in Madhusudana's Sanskrit intellectual circles, on the other. The result is a novel Persian treatise that represents an emerging "sub-discipline" of Persian Indian religious thought, still in the process of formulating its basic disciplinary vocabulary as drawn from these broader Muslim and Hindu traditions.
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13

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

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The Nāmamantrārthāvalokinī ('An Explanation of the Meaning of the Namemantras') is an early, and major, commentary on the Nāmasaṃgīti ('The Chanting of Names'). Written by the eighth century Indian ācārya Vilāsavajra, it survives in the original Sanskrit and in Tibetan translation. The Nāmasamgīti enumerates the 'Names' of Mañjuśrī, the Mahayana figure embodying wisdom, and it exerted a strong influence on liturgy, ritual and meditation in the later phase of Buddhism in India (750-1200 CE). Vilāsavajra's commentary is written from a Yogācāra perspective and interprets the 'Names' within an elaborate ritual framework which consists in a maṇḍala that has Mañjuśrī as its central deity. The central part of the thesis comprises a critical edition and annotated translation of the Sanskrit text of the first five chapters of Vilāsavajra's commentary, approximately a quarter of the whole. The critical edition is based on eight Nepalese manuscripts for which a stemma codicum is established. Two blockprint editions of the Tibetan translation are consulted at cruces in the Sanskrit. Their readings, treated as those of any other witness, are incorporated into the apparatus as appropriate. The edition is followed by textual notes. Introductory material is divided into two parts. Matters relating to the Sanskrit and Tibetan materials are discussed in a section placed before the edition. These include a description of the manuscripts, discussion of the method of editing, establishment of the stemma codicum and an assessment of the Tibetan translation. An introduction to the contents precedes the translation and is primarily concerned with an outline of the ritual structure of the commentary, giving particular attention to chapters 1-5. Evidence concerning the life and date of Vilāsavajra is considered, suggesting he should be placed in the latter part of the eighth century. Assessing the work's significance for the study of Buddhism, 1 suggest that it is of historical importance in that it throws light on the process by which Tantric methods were being related to soteriology in this period; and that it contains material, especially in the sādhana of chapter 4, that contributes to an understanding of the development of Tantric forms of Buddhist meditation. The work is also the only known instance of a commentary of a Yogatantra type that survives in Sanskrit.
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14

JOSHI, Shivaram Dattatray. "KAUṆḌA BHAṬṬA ON THE MEANING OF SANSKRIT VERBS (1) : An English Translation and Annotation of the Vaiyākaraṇabhūṣaṇasāra, Chapter 1 with the Introduction." 名古屋大学印度哲学研究室 (Department of Indian Philosophy, University of Nagoya), 1993. http://hdl.handle.net/2237/19177.

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JOSHI, Shivaram Dattatray. "KAUṆḌA BHAṬṬA ON THE MEANING OF SANSKRIT VERBS (2) : An English Translation and Annotation of the Vaiyākaraṇabhūṣaṇasāra, Chapter 1 with the Introduction." 名古屋大学印度哲学研究室 (Department of Indian Philosophy, University of Nagoya), 1995. http://hdl.handle.net/2237/19187.

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JOSHI, Shivaram Dattatray. "KAUṆḌA BHAṬṬA ON THE MEANING OF SANSKRIT VERBS (3) : An English Translation and Annotation of the Vaiyākaraṇabhūṣaṇasāra, Chapter 1 with the Introduction." 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/2237/19202.

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17

Ren, Yuan. "Manic¢ud¢avad¢ana, the annotated translation and a study of the religious significance of two versions of the Sanskrit Buddhist story." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0022/NQ51009.pdf.

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18

Birch, Jason Eric George. "The Amanaska : king of all yogas : a critical edition and annotated translation with a monographic introduction." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:4edd5abe-0aa6-4c52-96d2-c4acfce1ad60.

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This thesis contains a critical edition, translation and study of the Amanaska, which is a medieval Sanskrit yoga text of one hundred and ninety-eight verses in two chapters (adhyāya). Seventy-five manuscripts have been consulted for this edition and thirty-two were selected for the full collation on the basis of stemmatic analysis on a sample collation of all the manuscripts. The critical apparatus contains references to parallel verses in other works and the notes to the translation provide further information on the content, terminology and obscure passages of the text by citing other Sanskrit works, in particular, earlier Tantras and medieval yoga texts, as well as a Nepalese commentary on the Amanaska. The first part of the Introduction contains a summary of the text and an examination of the colophons of all the available manuscripts in order to establish the proper titles of the text and each of the chapters. Unlike previous editors, I have adopted the title Amanaska because it is found in the great majority of manuscript colophons. The title of previous printed editions, Amanaskayoga, appears to derive from nineteenth-century manuscript catalogues. The authorship of the text has been discussed in light of the claim made in recent Indian scholarship that it was written by Gorakṣanātha, the pupil of Matysendranātha. I conclude that the author is unknown. Discrepancies between the chapters, in particular, various incongruities in content and differences in the limits of dating, strongly suggest that both chapters were originally composed as separate works. Unlike previous editions, this one is based on the north-Indian recension. There is evidence that the north-Indian recension has preserved a more coherent version of the first chapter. The additional verses of the south-Indian recension have been edited and included separately in appendix A. The first part of the Introduction also includes fourteen sections on the content of the Amanaska. The first six of these sections are on absorption (laya), the practice of eliminating reality levels (tattva) and Layayoga, and the following sections cover yogic powers (siddhi), Śāmbhavī Mudrā, the term amanaska and the Amanaska's known sources for verses on the no-mind state. The final section called, 'Amanaska: the Effortless Leap to Liberation' examines the salient teachings of the Amanaska in light of previous ascetic, yogic and tantric traditions, in an attempt to answer questions about whom its intended audience may have been and its place within India's history of yoga. The first part of the Introduction concludes with a discussion of yoga texts which have been either directly or indirectly influenced by the Amanaska. Seeing that many of these texts have not been critically edited or translated, I have discussed their date of composition and their content in addition to the material that derives from the Amanaska. The second part of the Introduction provides essential details on the seventy-four manuscripts consulted for this edition, brief comments on the shortcomings of the previous printed editions and an explanation of the editing methodology. The recensions of the text are discussed in this section as well as my editorial policy. The critical edition and translation of the Amanaska are presented together. Each Sanskrit verse is followed by the translation and its critical apparatus is at the bottom of the page. The endnotes to each verse are located at the end of its respective chapter. Appendices B-E include four stemmatic diagrams along with brief descriptions of each hyparchetype, a list of symbols and abbreviations and an outline of the conventions used in the critical apparatus.
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19

Tillemans, Tom Johannes Frank. "Materials for the study of Āryadeva, Dharmapāla and Candrakīrti : the Catuḥśataka of Āryadeva, chapters XII and XIII, with the commentaries of Dharmapāla and Candrakīrti : introduction, translation, Sanskrit, Tibetan and Chinese texts, notes /." Wien : Arbeitskreis für tibetische und buddhistische Studien, Universität Wien, 1990. http://catalogue.bnf.fr/ark:/12148/cb35508243p.

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Thèse--Lettres--Université de Lausanne, 1989.
Contient des extraits du commentaire de "Catuḥśatakavr̥tti" en sanskrit et tibétain par Candrakīrti et Dharmapāla, ainsi que des extraits du commentaire de Dharmapāla en chinois.
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20

Li, Charles Cheuk Him. "Limits of the real : a hypertext critical edition of Bhartṛhari's Dravyasamuddeśa, with the commentary of Helārāja." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/284085.

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This dissertation is divided into two parts. The first is a critical study of the Dravyasamuddeśa, a chapter from the Vākyapadīya of Bhartṛhari, a 5th-century Sanskrit philosopher of language. It also deals with the 10th-century commentary of Helārāja, which was highly influential in shaping the interpretation of the text by later authors. Although the Vākyapadīya is a treatise on Sanskrit grammar, and this particular chapter purports to deal with the grammatical category of dravya, in the Dravyasamuddeśa, Bhartṛhari is mostly concerned with establishing a non-dual theory of reality. Helārāja, five centuries later, defends this theory and attempts to re-interpret other schools of thought, namely Buddhism and Sāṃkhya, in its terms. The second part of the dissertation is a critical edition and annotated translation of the Dravyasamuddeśa and the commentary. It also describes the making of the edition - for this project, an open source software package was developed to automatically collate diplomatic transcriptions of manuscript witnesses in order to generate an apparatus variorum. The resulting apparatus forms part of an interactive, online digital edition of the text, from which the printed edition is generated.
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21

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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22

Asplund, Leif. "The Textual History of Kavikumārāvadāna : The relations between the main texts, editions and translations." Doctoral thesis, Stockholms universitet, Institutionen för orientaliska språk, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-94803.

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This study consists of three main parts. Part I contains introductory matter and a presentation of the manuscript material which contains stories about Kavikumāra, one of the Buddha’s earlier lives, and a rough classification of the material. Part II contains editions and translations of some of the texts containing this story and in addition one text which is the source of a part of one text. Part III contains summaries and analyses of the main texts. Part I begins with a characterization of the avadāna literature genre followed by definitions of some terms used and a characterization of the texts treated in this study. All the known texts containing a story about Kavikumāra and their manuscript sources are enumerated. In Part II editions of some of the texts mentioned in Part I are found. Different types of editions and the relations of those types with my editions are treated. The characteristics of some of the manuscripts are described. The edition of the Tibetan translation of a part of the Sanghabhedavastu of the Mūlasarvāstivādavinaya is used as a check on Gnoli’s edition of the Sanskrit text, which is translated. The central part of this study is the synoptic editions of chapter 26 of Kalpadrumāvadānamālā and a prose paraphrase of the text and their translations. Critical editions of two more Tibetan texts and a diplomatic edition of two Sanskrit texts are also given. In Part III summaries of and comparisons between three of the main texts containing stories about Kavikumāra are made. The structure of the text in Kalpadrumāvadānamālā is described and the sources for the different parts are indicated. This text has been chosen for analysis because it is the earliest text which incorporates all the parts which are found in later texts containing the story. The relations of an extremely fragmentary text with the other texts are treated. A comparison of the stories about Kavikumāra and the Hero Story is made. The conclusion summarizes the main findings.
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23

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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24

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

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25

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

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