Relevant bibliographies by topics / Sanskrit commentry

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

Academic literature on the topic 'Sanskrit commentry'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Sanskrit commentry"

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PETROCCHI, ALESSANDRA. "The Coinage System in the Arthaśāstra and Commentarial Strategies in the Cāṇakyaṭīkā by Bhikṣu Prabhamati: Issues on the Textual Authority of Manu's Code." Journal of the Royal Asiatic Society 27, no. 3 (May 9, 2017): 477–500. http://dx.doi.org/10.1017/s1356186317000050.

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AbstractThe Cāṇakyaṭīkā by Bhikṣu Prabhamati is a Sanskrit commentary on the Arthaśāstra (1st– 3rd century ce), the most celebrated Sanskrit text on governance. The Cāṇakyaṭīkā has not yet been fully studied nor translated into English. This paper presents the first English translation and analysis of the passages in which Prabhamati comments upon the activities of the “superintendent of the mint” (lakṣaṇādhyakṣa) and of the “examiner of coins” (rūpadarśaka). His exposition on Arthaśāstra 2.12.24–25 provides an interesting example of what can be defined as a “textual variation”; by means of commentarial techniques and literary devices the author stretches the structure of the root-text. On the basis of a broad analysis, this research demonstrates that the commentator quotes a passage on the coinage system from an unnamed source which, I shall argue, is the authoritative treatise on law Mānava Dharmaśāstra (2nd – 3rd century ce). This represents further evidence of the relationship between the Arthaśāstra and Manu's code. Finally, I shall suggest Bhikṣu Prabhamati's date and place of origin.
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Montelle, Clemency, and Kim Plofker. "The Karaṇakesari of Bhāskara: a 17th-century Table Text for Computing Eclipses." History of Science in South Asia 2, no. 1 (June 7, 2014): 1. http://dx.doi.org/10.18732/h2cc7f.

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Freschi, Elisa. "Commenting by Weaving Together Texts: Veṅkaṭanātha’s Seśvaramīmāṃsā and the Sanskrit Philosophical Commentaries." Philological Encounters 3, no. 3 (November 23, 2018): 337–58. http://dx.doi.org/10.1163/24519197-12340056.

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Abstract What makes a text a “commentary”? The question is naive enough to allow a complicated answer. In Sanskrit there is not a single word for “commentary”. The present study focuses on an exemplary case study, that of Veṅkaṭanātha’s commentary on the Seśvaramīmāṃsā, and concludes that Sanskrit philosophical commentaries share certain characteristics: 1. several given texts are their main interlocutors/they are mainly about a set of particular texts; 2. they belong to a genre in its own right and are not a minor specialisation for authors at the beginnings of their careers; 3. they are characterised by a varied but strong degree of textual reuse; 4. they are characterised by a shared interlanguage that their authors must have assumed was well known to their audiences; 5. they allow for a significant degree of innovation. The use of the plural in point No. 1 is discussed extensively within the paper.
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Lundysheva, Olga. "Tocharian B Manuscripts in the Berezovsky Collection (2): Five More Fragments." Written Monuments of the Orient 5, no. 2 (December 15, 2019): 49–78. http://dx.doi.org/10.17816/wmo25893-.

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This article is a full edition of five Tocharian B manuscripts kept in the Berezovsky sub-collection of the Serindia Collection of the IOM, RAS: two Sanskrit-Tocharian В Bilingual Udānavarga fragments (Uv. 1.26b1.34a, Uv. 4.23b4.34c); a Sanskrit-Tocharian В Bilingual Karmavācanā (Upasaṃpadā) fragment, one fragment of a jātaka and one fragment of a stotra previously erroneously identified as Udānastotra. The article contains a transliteration, transcription, tentative translation as well as a commentary on the text of the fragments.
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den Boer, Lucas. "An Analysis of the Verses in the Tattvārthādhigamabhāṣya." Indo-Iranian Journal 63, no. 2 (June 22, 2020): 103–27. http://dx.doi.org/10.1163/15728536-06302002.

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Abstract The Tattvārthādhigamabhāṣya, which is an early commentary on the Tattvārthādhigama attributed to Umāsvāti, contains several passages in verse. The inclusion of these verses has not been studied before, even though they are relevant for the discussion of the relationship between the Tattvārthādhigama and the bhāṣya. This article provides an analysis and translation of these verses, including the introductory verses and the colophon that usually accompany this text. Although some scholars regard the bhāṣya as an auto-commentary, the outcomes of this analysis indicate that the bhāṣya was written by a different author. Further, this study shows that some of the verses in the bhāṣya are derived from other Jaina works in Sanskrit that are no longer extant. This suggests that the Tattvārthādhigama was not the only Jaina philosophical text in Sanskrit at the time of the final redaction of the bhāṣya.
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Lingorska, Mirella. "Mack the Knife and Knife-Black Dorothy Appositional Metaphoric Compounds: A Comparison and Contrast of the Varying Approaches in Sanskrit Treatises on Grammar and Poetics." Asiatische Studien - Études Asiatiques 72, no. 2 (August 28, 2018): 375–94. http://dx.doi.org/10.1515/asia-2017-0068.

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Abstract The present article focuses on appositional metaphoric compounds karmadhāraya-rūpaka in Sanskrit. A first section addresses some problems of compound typology in Western works, where appositional compounds have often been identified as copulative dvandva. Following this general analysis there is a section on appositional compounds from the perspective of the classical Sanskrit grammar, in particular the Pāṇinian tradition where the metaphorical aspect has not been explored specifically. The final section deals with the contribution of Sanskrit treatises on poetics to the identification of metaphoric compounds and their differentiation from compound similes. The approach suggested in later texts on poetics seems to be based on syntactical criteria, the ambiguity of the double-head topic, i. e. candra-mukha, a moon-face being specified in the comment. According to this, an appositional compound should be analysed as a simile, if the comment refers to the actual part of the compound, i.e. the subject of the simile, or as a metaphor, if the comment refers to the standard of comparison, thus shifting the focus of the sentence from the actual to the imagined entity.
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Kano, Kazuo. "Sanskrit Excerpts from Vasubandhu’s Daśabhūmikasūtra commentary." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 67, no. 2 (March 20, 2019): 927–23. http://dx.doi.org/10.4259/ibk.67.2_927.

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Gupta, Ravi M. "Why Śrīdhara Svāmī? The Makings of a Successful Sanskrit Commentary." Religions 11, no. 9 (August 24, 2020): 436. http://dx.doi.org/10.3390/rel11090436.

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Śrīdhara Svāmī’s commentary on the Bhāgavata Purāṇa, called Bhāvārtha-dīpikā and composed sometime between the mid-fourteenth to the mid-fifteenth centuries, has exerted extraordinary influence on later Bhāgavata commentaries, and indeed, on Vaiṣṇava traditions more generally. This article raises a straightforward question: “Why Śrīdhara?” Focusing on the Caitanya Vaiṣṇava tradition, particularly Jīva Gosvāmī, for whom Śrīdhara is foundational, we ask, “What is it about Śrīdhara Svāmī’s commentary—both stylistically and theologically—that made it so useful to Caitanya Vaiṣṇavas and other Bhāgavata commentators?” This question, to the extent that it can be answered, has implications for our understanding of Śrīdhara’s theology as well as the development of the early Caitanya Vaiṣṇava tradition, but it can also lend insight into the reasons for Śridhara’s influence more generally in early modern India.
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K, Lakshmi Narasimhan. "Tamil expertise and Service to Tamil by Sri Vaishnava Acharyaas." International Research Journal of Tamil 3, no. 4 (September 17, 2021): 130–34. http://dx.doi.org/10.34256/irjt21416.

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Sri Vaishnava Tradition has been considering both Sanskrit and Tamil as its two eyes and hence the scholars were refered as “Ubhaya vedantins” (Knowledgeable in both Tamil and Sanskrit). It is popular belief that Acharyas are very fluent in Vedas, Upanishads and the rest while not so much accustomed to Tamil literature. On the contrary the early Acharyas have excelled in their knowledge of Tamil literature and have used their Tamil vocabulary to enrich their commentaries for Divyaprabandams. From Acharya Ramanuja to present day heads of Vaishnava tradition have maintained that Divyaprabandams have to be revered as “Veda samyam” and often referred to them as “Tamil Marai” (Vedas in Tamil). This essay presents glimpses in to the commentary literature and the life style of Acharyas to throw light into the knowledge and service rendered by Acharyas for the Tamil language
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Ostanin, V. V. "The Upanishads and worship of the Maha Mantra in the tradition of Gaudiya Vaishnavism." Orientalistica 3, no. 4 (December 28, 2020): 1055–67. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1055-1067.

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The author researches the widely used practice of the so-called maha-mantra (the “great mantra”) while offering short prayers in the tradition of Gaudiya Vaishnavism, It is based on the Upanishads, such as Kali-santarana-Upanishad and Chaitanya-Upanishad. The author evaluates the existing original commentaries. As “classical” may be considered the interpretations those by Brahmayogin Ramachandrendra Sarasvati (XVIII century) and Suhotra Tapovanachari (1950–2007) on the Kali Sandarana Upanishad and those by Bhaktivinoda Thakura and Madhusudana dasa Babaji on the Chaitanya Upanishad. The article provides a translation of both texts from Sanskrit into Russian, supplied with comments and other explanations. The methodology used is based upon V. I. Rudoy concept regarding the polymorphic nature of Sanskrit textual culture.
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Dissertations / Theses on the topic "Sanskrit commentry"

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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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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
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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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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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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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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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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Shi, Yuan-Shaio, and 釋圓修. "A Study on the Sanskrit and Tibetan Versions of Commentary on the "Cittotpādādhikāra" Chapter of the Mahāyānasūtrālaṁkāra." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/84998049323694642488.

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碩士
法鼓佛教學院
佛教學系
99
“Production of mind” is an important topic for the practitioner of the great vehicle. In many literatures, and in modern scholarship as well, we see many compound words made with production of mind. For instance, the production of mind of goodness, the production of mind of evil, the production of mind of equality, the production of mind of charity, and so forth. All this phraseology is production of mind in short. In Sanskrit, the word cittotpāda means arising mind. Arising mind could be good, evil, or neutral. If a person arouses bodhicitta, that is called the production of bodhicitta. The Abhisamayālamkāra (Ornament for Clear Knowledge), mentions that arousing the mind to bodhicitta is to benefit sentient beings. Production of mind is a mind of the six consciousness, which is accompanied by the mental functions of desire, which is one of the five separate realms（五別境）. Bodhicitta is a citta （main mind, 心王）combined with mental factors (caitta, 心所). In the cittotpādādhikāra of the Mahāyānasūtrālaṁkāra (Treatise on the Scripture of Adorning the Great Vehicle), in the first stanza, it mentions that the arousal of bodhicitta is due to the desire to attain unsurpassed bodhi for benefit sentient beings. In the cittotpādādhikāra of the Mahāyānasūtrālaṁkāra it is stated that the production of mind means to arouse bodhicitta. This chapter mentions two kinds of bodhicitta: one is common bodhicitta, the other is real bodhicitta. The order of cultivation is that an ordinary person must cultivate common bodhicitta first, then increases compassion and wisdom constantly. When such a person obtains enough compassion and wisdom, following the highest mundane dharma of four good roots (That is the highest mundane dharma of the path of initial application of the Great Vehicle) he or she enters the path of seeing of the Great Vehicle. At that time, the person arouses bodhicitta, which is then called real bodhicitta. In the cittotpādādhikāra of Sthiramati’s commentary it is stated, “When one attains the first ground, one will produce real bodhicitta. Therefore, unquestionably before the first ground, the production of mind is so-called common bodhicitta. After the first ground (including first ground), it is be called real bodhicitta.” In the Mahāyānasūtrālaṁkāra by Maitreya, one of the important commentaries in Mind-only school, the early chapter on cittotpādādhikāra is gotrādhikāra, the later chapter on cittotpādādhikāra is pratipattyadhikāra. According to that order of chapters, the cause of the production of mind is lineage (gotra), and the object of the production of mind is the two kinds of benefits to others.
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Catlin, Alexander Havemeyer. "The elucidation of poetry: a translation of chapters one through six of Mammaṭa's Kāvyaprakāśa with comments and notes." Thesis, 2005. http://hdl.handle.net/2152/2401.

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

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Books on the topic "Sanskrit commentry"

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Anantācārya, Prativādī Bhayaṅkara. Vālmīkibhāvadīpa, with Sanskrit commentary. Bombay: Ananthacharya Indological Research Institute, 1989.

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Abhinavagupta. Abhinavagupta's Dhvanyaloka-locana, with an anonymous Sanskrit commentary. New Delhi, India: Meharchand Lachhmandas Publications, 1988.

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Shastri, Losang Norbu, ed. Chandoratnākara: With auto-commentary of Kalikālasarvajña Ratnākaraśāntipāda. Sarnath, Varanasi: Central Institute of Higher Tibetan Studies, 1990.

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University of Calicut. Department of Sanskrit, ed. A study of Samudrabandha's commentary on Alaṅkārasarvasva. Calicut: Publication Division, University of Calicut, 2002.

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Pānḍụraṅgi, Ke. Ti. (Kr̥ṣṇācārya Tamanācārya), 1918- editor, Vaidyanātha active 1683-1710, and Vidyadhisha Post-Graduate Sanskrit Research Centre, eds. Kuvalayānanda of Śri Appayyadikṣita: A commentary on Candrāloka of Jayadeva with the commentary Alaṅkāracandrikā of Vaidyanāthasūri. Bangalore: Vidyadhisha Post-Graduate Sanskrit Research Centre, 2014.

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Patañjali. Patanjala yoga sutras: Sanskrit sutra with transliteration, transtation [sic], & commentary. Lonavla, Maharashtra, India: Kaivalyadhama, 1986.

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Kumar, Sharma Dipak, ed. Suvṛttatilaka of Kṣemendra: Text with Sanskrit commentary and English translation. Delhi: New Bharatiya Book Corp., 2007.

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1972-, Dash Narayan, and Lakṣmīdhara fl 1466-1539, eds. Saundaryalaharī: With Lakṣmīdharā Sans. commentary, Hindi translation & Mañjulā Hindi commentary. Ganjam, Odisha: Sabita Dash, 2007.

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Gautama. Vātsyāyanabhāṣyasaṃvalitam Gautamīyaṃ Nyāyadarśanam =: Nyāyadarśana of Gotama : with Sanskrit text, Vātsyāyana bhāṣya, Sanskrit commentary, English summary and English translation. 2nd ed. Delhi: New Bharatiya Book Corp., 2003.

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Kalki, Puṇḍarīka, and International Academy of Indian Culture, eds. Sanskrit manuscripts from Tibet: Vimalaprabhā commentary on the Kālacakra-tantra, Pañcarakṣā. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 2010.

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Book chapters on the topic "Sanskrit commentry"

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Kusuba, Takanori. "An Arabic Commentary on Al-Tūsū’s Al-Tadhkira and its Sanskrit Translation." In Highlights of Astronomy, 701–2. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-011-4778-1_28.

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Williams, Tyler. "Commentary as Translation." In Text and Tradition in Early Modern North India, 99–126. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199478866.003.0005.

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Tyler Williams examines how the monk-poet Bhagvandas, although ostensibly writing a vernacular commentary (ṭīkā) on the Sanskrit Vairāgya Śataka (Hundred Verses on Non-Attachment) of Bhartrihari, in fact adapts the genre of the commentary so as to transform Bhartrihari’s poetic anthology into a religious treatise. In doing so, Bhagvandas gives his audience—the monastic and householder members of the Niranjani Sampraday, as well as members of other devotional sects and even courtly elites—not only access to the Sanskrit original, but also radically transforms that source text in the process.
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Wright, Samuel. "Making Sense of Bhāṣā in Sanskrit." In Text and Tradition in Early Modern North India, 77–98. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199478866.003.0004.

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The movement of material between Sanskrit and the vernacular was by no means unidirectional, as Samuel Wright demonstrates in his analysis of Radhamohan Thakkur’s Mahābhāvānusāriṇī-ṭīkā, a Sanskrit commentary on Bengali devotional poetry. Wright breaks down the techniques employed by Radhamohan in his exegesis of Gaudiya Vaishnava poetry, particularly his use of Sanskrit lexicon in the glossing of Bengali words and his emphasis on the technique of śleṣa (punning). He argues that Radhamohan’s apposition of Sanskrit and the vernacular though such techniques was an attempt not only to show that Sanskrit poetic theory could be used to explain how vernacular poetry ‘works’ (that is, achieves its effects), but also to establish that such vernacular poetry worked as literature, a distinction previously accorded only to Sanskrit.
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Stainton, Hamsa. "Conclusion." In Poetry as Prayer in the Sanskrit Hymns of Kashmir, 287–98. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190889814.003.0009.

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This concluding chapter returns to the recurring themes introduced in Chapter 1—Kashmir, poetry, poetics, stotra, bhakti, and prayer—in light of the arguments developed throughout this book. It explores how stotras are about relationships and connections, and it argues that these Sanskrit hymns are critical sources for studying the history and historiography of bhakti traditions in South Asia. It summarizes the appeal of the stotra form as a genre for religious practice and reflection, and it revisits what this study of Sanskrit hymns contributes to the study of prayer more broadly. As a whole, this chapter serves as a commentary on the title of the book, unpacking what it means to study poetry as prayer in the stotras of Kashmir.
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Vergiani, Vincenzo. "The adoption of Bhartṛhari’s classification of the grammatical object in Cēṉāvaraiyar’s commentary on the Tolkāppiyam." In Bilingual discourse and cross-cultural fertilisation: Sanskrit and Tamil in medieval India, 161–97. Institut Français de Pondichéry, 2013. http://dx.doi.org/10.4000/books.ifp.2888.

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