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Published: 10 December 2022
Last updated: 28 January 2023

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1

Capitanio, Joshua. "Sanskrit and Pseudo-Sanskrit Incantations in Daoist Ritual Texts." History of Religions 57, no. 4 (May 2018): 348–405. http://dx.doi.org/10.1086/696568.

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2

Hellwig, Oliver. "Dating Sanskrit texts using linguistic features and neural networks." Indogermanische Forschungen 124, no. 1 (September 18, 2019): 1–46. http://dx.doi.org/10.1515/if-2019-0001.

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Abstract Deriving historical dates or datable stratifications for texts in Classical Sanskrit, such as the epics Mahābhārata and Rāmāyaṇa, is a considerable challenge for text-historical research. This paper provides empirical evidence for subtle but noticeable diachronic changes in the fundamental linguistic structures of Classical Sanskrit, and argues that Classical Sanskrit shows enough diachronic variation for dating texts on the basis of linguistic developments. Building on this evidence, it evaluates machine learning algorithms that predict approximate dates of composition for Sanskrit texts. The paper introduces the required background, discusses the relevance of linguistic features for temporal classification, and presents a text-historical evaluation of Book 6 of the Mahābhārata, whose historical stratification is disputed in Indological research.
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3

Sen, S. N. "Planetary Theories in Sanskrit Astronomical Texts." International Astronomical Union Colloquium 91 (1987): 113–24. http://dx.doi.org/10.1017/s0252921100105937.

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The origin and development of planetary theories in India are still imperfectly understood. It is generally believed that fullfledged planetary theories capable of predicting the true positions of the Sun, Moon and Star-planets appeared in India along with the emergence of the siddhāntic astronomical literature. Before this siddhāntic astronomy there had existed the Vedāṅga Jyotiṣa of Lagadha, prepared around circa 400 B.C. in the Sūtra period more or less on the basis of astronomical elements developed in the time of the Saṃhitās and the Brāhmaṇas. This Jyotiṣa propounded a luni-solar calendar based on a five-year period or yuga in which the Sun made 5 complete revolutions. Moreover, this quinquennial cycle contained 67 sidereal and 62 synodic revolutions of the Moon, 1830 sāvana or civil days, 1835 sidereal days, 1800 solar days and 1860 lunar days. An important feature of the Jyotiṣa is its concept of the lunar day or tithi which is a thirtieth part of the synodic month. The tithi concept was also used in Babylonian astronomy of the Seleucid period. To trace the motion of the Sun and the Moon and to locate the positions of fullmoons and newmoons in the sky a stellar zodiac or a nakṣatra system coming down from the times of the Saṃhitās and the Brāhmaṇas was used. The Jyotiṣa was acquainted with the solstices and equinoxes, the variation in day-length of which a correct ratio was given. It is, however, silent about the inclination of the ecliptic, the non-uniform and irregular motion of the Sun and the Moon and various other important elements.
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4

Bednar, Michael Boris. "Mongol, Muslim, Rajput: Mahimāsāhi in Persian Texts and the Sanskrit Hammīra-Mahākāvya." Journal of the Economic and Social History of the Orient 60, no. 5 (July 26, 2017): 585–613. http://dx.doi.org/10.1163/15685209-12341434.

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The life of a Mongol named Mahimāsāhi underwent a series of transformations in Persian and Sanskrit texts. Mahimāsāhi was born a Mongol, became a New Muslim, and died a Kshatriya Rajput warrior in 1301. With time, he moved from history into historical memory. This historical memory was further transformed by literary conventions in Sanskrit and Persian texts. While Mahimāsāhi represents a Mongol threat in Persian texts, he embodies the warrior’s duty in the Sanskrit Hammīra-Mahākāvya and serves as an example for others on how to become Rajput.
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Houben, Jan E. M. "Linguistic Paradox and Diglossia: the emergence of Sanskrit and Sanskritic language in Ancient India." Open Linguistics 4, no. 1 (January 1, 2018): 1–18. http://dx.doi.org/10.1515/opli-2018-0001.

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Abstract “We know that Middle Indian (Middle Indo-Aryan) makes its appearance in epigraphy prior to Sanskrit: this is the great linguistic paradox of India.” In these words Louis Renou (1956: 84) referred to a problem in Sanskrit studies for which so far no satisfactory solution had been found. I will here propose that the perceived “paradox” derives from the lack of acknowledgement of certain parameters in the linguistic situation of Ancient India which were insufficiently appreciated in Renou’s time, but which are at present open to systematic exploration with the help of by now well established sociolinguistic concepts, notably the concept of “diglossia”. Three issues will here be addressed in the light of references to ancient and classical Indian texts, Sanskrit and Sanskritic. A simple genetic model is indadequate, especially when the ‘linguistic area’ applies also to what can be reconstructed for earlier periods. The so-called Sanskrit “Hybrids” in the first millennium CE, including the Prakrits and Epics, are rather to be regarded as emerging “Ausbau” languages of Indo-Aryan with hardly any significant mutual “Abstand” before they will be succesfully “roofed,” in the second half of the first millennium CE, by “classical” Sanskrit.
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6

Eswar, Lavanya V. "Buddhist Texts in Sanskrit from Tamil Nadu." Pracya 11, no. 1 (January 1, 2019): 111–13. http://dx.doi.org/10.22271/pracya.2019.v11.i1.74.

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7

Li, Charles. "helayo: Reconstructing Sanskrit texts from manuscript witnesses." Journal of Open Source Software 7, no. 71 (March 22, 2022): 4022. http://dx.doi.org/10.21105/joss.04022.

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8

Madaan, Vishu, and Prateek Agrawal. "Anuvaad." International Journal of Social Ecology and Sustainable Development 13, no. 1 (January 2022): 1–14. http://dx.doi.org/10.4018/ijsesd.295088.

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Machine Translation is best alternative to traditional manual translation. The corpus of Sanskrit literature includes a rich tradition of philosophical and religious texts as well as poetry, music, drama, scientific, technical and other texts. Due to the modernization of tradition and languages, Sanskrit is not on everyone's lips. Translation makes it convenient for users to understand the unknown text. This paper presents a language Machine Translation System from Hindi to Sanskrit and Sanskrit to Hindi using a rule-based technique. We developed a machine translation tool 'anuvaad' which translates Sanskrit prose text into Hindi & vice versa. We also developed bi-lingual corpora to deal with Sanskrit and Hindi grammar rules and text applied rule based method to perform the translation. The experimental results on different 110 examples show that the proposed anuvaad tool achieves overall 93% accuracy for both types of translations. The objective of our work is to ensure confidentiality and multilingual support, which can be tedious and time consuming in case of manual translation.
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9

M, Sankar. "Puthamithranar’s Morphological Theory." International Research Journal of Tamil 4, no. 1 (December 30, 2021): 130–43. http://dx.doi.org/10.34256/irjt22115.

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Language undergoes some changes over time. These changes contribute to the development of the language. Tamil Grammar texts including Agathiyam, Tolkappiyam, Yapparungalam, Yapparungalakarikai, Purapporul Venpamalai which appeared in Tamil have been grammarized according to the Tamil tradition. However, Veerasozhiyam, which appeared in the 11th century AD, is a slightly different grammar text from this tradition. In particular, the Sanskrit language is written following the grammatical tradition. The author of this text, Ponparri Kavalar Puthamithranar, has written with the thought that Sanskrit Language mother for all tamil words. This Text has five Chapters: Eḻuttu, col, poruḷ, yāppu, alaṅkāram. The comprehensive authority of this Text is the authority to say. It consists of Col Athikaram 55 Norpas: vēṟṟumaip paṭalam (9), upakārap paṭalam (6), tokaip paṭalam (8), tattitap paṭalam (8), tātup paṭalam (11), kiriyā patap paṭalam (13). This system of authority is also based on the grammar of the Sansktrit. This article is based on the Morphological theory of Puthamithranar, ‘Tamil language grammatical tradition and Sanskrit language grammatical tradition are combined’ the hypothesis is put forward and written.
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10

Hellwig, Oliver. "Stratifying the Mahābhārata." Indo-Iranian Journal 60, no. 2 (2017): 132–69. http://dx.doi.org/10.1163/15728536-06002001.

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Disputed authorship and text transfer are notorious problems in the textual transmission of Sanskrit, especially for large anonymous texts such as the Mahābhārata. Stratification methods for such texts have so far mainly relied on manuscriptology, higher textual criticism, and scattered historical evidence. This paper introduces a quantitative method for text stratification that uses frequent linguistic features for inducing authorial layers in Sanskrit texts. The proposed method is tested with texts whose authorial composition is known, and then applied to the Bhīṣmaparvan of the Mahābhārata.
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11

Pāsādika, Bhikkhu. "Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule, Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt." Buddhist Studies Review 16, no. 1 (June 15, 1999): 119–21. http://dx.doi.org/10.1558/bsrv.v16i1.14688.

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Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule, Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt. Im Auftrage der Akademie der Wissenschaften in Göttingen herausgegeben von Heinz Bechert. 10 Lieferung: kukkura/gandu-praticchadana - bearbeitet von Michael Schmidt und Siglinde Dietz. Vandenhoeck & Ruprecht, Göttingen 1998. I-III, 81, 160 pp. DM 54.
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12

Pāsādika, Bhikkhu. "Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischer Literatur der Sarvastivada-Schule. Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt." Buddhist Studies Review 14, no. 2 (June 16, 1997): 190–92. http://dx.doi.org/10.1558/bsrv.v14i2.14864.

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Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischer Literatur der Sarvastivada-Schule. Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt. Im Auftrage der Akademie der Wissenschaften in Göttingen herausgegeben vin Heinz Bechert. 9. Lieferung: ka / kukkutyandavat - bearbeitet von Michael Schmidt und Siglinde Dietz. Vandenhoeck & Ruprecht, Göttingen 1996. I-IV, 1-80 pp. DM 54.
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13

Ohashi, Yukio. "A Note on Some Sanskrit Manuscripts on Astronomical Instruments." International Astronomical Union Colloquium 91 (1987): 191–95. http://dx.doi.org/10.1017/s0252921100106037.

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The earliest astronomical instruments in India are the śaṙku (gnomon) and the ghaṭikā (clepsydra). The former is mentioned in the Śulbasūtras, and the latter in the Vedāṅqajyotiṣa. Aryabhaṭa described a rotating model of the celestial sphere. After Aryabhaṭa, several instruments were described by Varāhamihira, Brahmagupta,Lalla, Śrīpati , and Bhāskara II. After Bhāskara II , some Sanskrit texts specialized on astronomical instruments were composed. The earliest text of this kind is the Yantra-rāja (AD 1370) written by Mahendra Sūri. It is also the first text on the astrolabe in Sanskrit. After Mahendra Sūri, Padmanābha, Cakradhara, Ganeśa-Daivajña etc. composed Sanskrit texts on instruments, but most of them remain unpublished.
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14

B., Ms Uma. "The Appropriateness Theory: Tholkappiyam and Sanskrit Rhetoric Texts." Journal of Tamil Peraivu 9, no. 2 (December 20, 2020): 37–43. http://dx.doi.org/10.22452/jtp.vol9no2.4.

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15

Chew, Kathryn. "EYEING EPIPHANIES IN GREEK, LATIN, AND SANSKRIT TEXTS." Phoenix 65, no. 3-4 (2011): 207–37. http://dx.doi.org/10.1353/phx.2011.0052.

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16

DiSimone, Charles. "Intertextuality, Contradiction, and Confusion in the Pras?dan?ya-s?tra, Sampas?dan?ya-sutta, and ???? (Zì hu?nx? j?ng)." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 141–62. http://dx.doi.org/10.1558/bsrv.31644.

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The Sanskrit D?rgh?gama manuscript is a Sarv?stiv?da/M?lasarv?stiv?da text containing a collection of ancient canonical Buddhist s?tras, composed in Sanskrit and written on birch bark folios. This collection had been lost for centuries and was rediscovered in the late twentieth century. In this paper, I examine key instances of intertextuality between a new edition of a s?tra from the (M?la-)Sarv?stiv?da D?rgh?gama – the Sanskrit Pras?dan?ya-s?tra –, the Pali Sampas?dan?ya-sutta, and Chinese ???? (Zì hu?nx? j?ng) – the three corresponding versions of this text in the ?gama/nik?ya collections of the (M?la-)Sarv?stiv?da, Therav?da, and Dharmaguptaka schools. Hence, contradictions among the texts that are not easily explainable will be shown, uncovering apparent confusion among the creators of these texts and hopefully shedding new light on our understanding of these texts.
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17

Peyrot, Michaël. "The Sanskrit Udānavarga and the Tocharian B Udānastotra: a window on the relationship between religious and popular language on the northern Silk Road." Bulletin of the School of Oriental and African Studies 79, no. 2 (April 6, 2016): 305–27. http://dx.doi.org/10.1017/s0041977x16000057.

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AbstractThe majority of the Sanskrit Buddhist manuscripts from the northern part of the Tarim Basin in present-day Xinjiang (China) were found in an area where the local languages Tocharian A and B were spoken. In this article, the interplay of Sanskrit, the religious language, and Tocharian, the popular language, is investigated based on the example of the relationship between the Sanskrit Udānavarga and the Tocharian B Udānastotra. To this end, a reconstruction of the text of the introduction to the Udānastotra is attempted, which forms the transition from the Udānavarga to the Udānastotra proper. It is argued that this Tocharian B text was found in otherwise Sanskrit manuscripts, which suggests that speakers of Tocharian preferred certain doctrinal texts in Sanskrit.
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18

Mitruev, Bembya. "Revisiting a Sanskrit Translation of One Tibetan Text." Бюллетень Калмыцкого научного центра Российской академии наук 3, no. 19 (December 28, 2021): 10–36. http://dx.doi.org/10.22162/2587-6503-2021-3-19-10-36.

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Introduction. Sanskrit was always perceived by followers of Tibetan Buddhism as the language of sutras and shastras, language of knowledge and culture. This resulted in that Sanskrit used to be extensively studied and taught. Tibetan clerical scholars could not only read Sanskrit but would make repeated attempts of composing original texts in this language. The to be examined Hundred Deities of Tushita guru yoga, a liturgical address to Je Tsongkhapa (1357–1419), is a rare phenomenon in Tibetan Buddhist literature — Tibetan-to-Sanskrit translation. This anonymous text was created approximately in 18th–19th centuries to further be transmitted in a number of xylographic editions across Mongolia and Buryatia up to the early 20th century. Goals. The article seeks to show the Tibetan-to-Sanskrit translation pattern and introduce it into scientific discourse along with due analysis. Materials. The study explores one xylographic Tibetan-to-Sanskrit edition of Hundred Deities of Tushita from Buryatia submitted by A. Kocharov. Results. The work concludes the Tibetan-to-Sanskrit guru yoga text contains multiple grammatical mistakes and inaccuracies when viewed from the perspective of standard Sanskrit. In some sentences the anonymous author does follow rules of Buddhist hybrid Sanskrit, while in others observes no established Sanskrit declension and conjugation norms.
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19

AIBA, Toru, Jeremy SIMMONS, and Kyoji OIDE. "On the Transliteration of Sanskrit and Tibetan E-Texts." Interdisciplinary Information Sciences 5, no. 2 (1999): 161–68. http://dx.doi.org/10.4036/iis.1999.161.

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20

Patil, Parimal G. "History, Philology, and the Philosophical Study of Sanskrit Texts." Journal of Indian Philosophy 38, no. 2 (March 6, 2010): 163–202. http://dx.doi.org/10.1007/s10781-010-9084-x.

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21

Agus Siswadi, Gede, I. Made Surada, and I. Made Wiguna Yasa. "STUDY OF SANSKRIT LEARNING AT DVĪPĀNTARA SAṀSKṚTAM FOUNDATION IN DENPASAR CITY." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 5, no. 2 (November 26, 2021): 230. http://dx.doi.org/10.25078/ijhsrs.v5i2.3044.

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<p>Sanskrit is the language used in the holy Vedic texts. To understand the contents of the Veda, it is very important to learn Sanskrit to know every meaning of the verse or mantra contained in the Veda scriptures. However, the existence of Sanskrit at this time has not been touched at all by Hindus and is very familiar with the use of Sanskrit. Sanskrit is only studied in institutions or colleges with Hindu nuances, so Hindus today have very little to know, let alone learn it. Besides that, Sanskrit is quite complex, there are many rules in learning it, so that Sanskrit is said to be a complex language and difficult to learn. The results of this study indicate the following points. First, the Sanskrit learning pattern at the Dvīpāntara Saṁskṛtam Foundation, starting in terms of tiered Sanskrit learning strategies, student center strategies, online Sanskrit learning strategies (patrālayadvārā Saṁskṛtam), learning methods using dialogue methods, storytelling methods as well as playing methods, learning media using image media and power point media, and using direct learning models Second, the problems faced in learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City are caused by two factors, namely problems from internal factors which include perceptions, attitudes and motivation as well as from external factors such as educators, learning climate and infrastructure Third, the implications of learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City include four aspects, namely: (1) cognitive domain, (2) affective domain, ( 3) psychomotor domain (4) literature and culture.</p>
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22

Truschke, Audrey. "Contested History: Brahmanical Memories of Relations with the Mughals." Journal of the Economic and Social History of the Orient 58, no. 4 (July 9, 2015): 419–52. http://dx.doi.org/10.1163/15685209-12341379.

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Brahman Sanskrit intellectuals enjoyed a century of relations with the Mughal elite. Nonetheless, such cross-cultural connections feature only sporadically in Persian chronicles, and Brahmans rarely elaborated on their imperial links in Sanskrit texts. In this essay I analyze a major exception to the Brahmanical silence on their Mughal connections, theKavīndracandrodaya(“Moonrise of Kavīndra”). More than seventy Brahmans penned the poetry and prose of this Sanskrit work that celebrates Kavīndrācārya’s successful attempt to persuade Emperor Shah Jahan to rescind taxes on Hindu pilgrims to Benares and Prayag (Allahabad). I argue that theKavīndracandrodayaconstituted an act of selective remembrance in the Sanskrit tradition of cross-cultural encounters in Mughal India. This enshrined memory was, however, hardly a uniform vision. The work’s many authors demonstrate the limits and points of contestation among early moderns regarding how to formulate social and historical commentaries in Sanskrit on imperial relations.
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Fiveyskaya, Anastasia, and Anastasia Guria. "Reworking of a Pre‑Literary Plot in the Literary Jātaka: the Case of Haribhaṭṭa's Hastī‑Jātaka." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 28, no. 1 (June 2022): 12–22. http://dx.doi.org/10.31250/1238-5018-2022-28-1-12-22.

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The article focuses on the comparison of a literary Sanskrit jataka with its possible Pali prototype. Haribhatta, who wrote another Jataka‑mala one or two centuries after Arya Sura, is generally believed to be Kalidasa's contemporary. Our research is devoted mainly to the approaches of a Sanskrit kavya poet handling a pre‑literary source story. We studied Haribhatta's tale of the elephant Bodhisattva (partly based on Pali jataka 514, Chaddanta‑jataka), focusing on his reworking of the plot and on the comparison of style of the two texts. The plot reworking was analyzed within the framework of narratology, revealing a deliberate artistic composition in the later Sanskrit text. The style of the Jataka‑mala bears semblance to Kalidasa's poetry, as well as to some other court Sanskrit literature works.
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Wujastyk, Dominik. "A Body Of Knowledge: The Wellcome Ayurvedic Anatomical Man And His Sanskrit Context." Asian Medicine 4, no. 1 (2008): 201–48. http://dx.doi.org/10.1163/157342109x423793.

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AbstractA widely-known painting currently in the Wellcome Library (Iconographic 574912i) depicts an anatomical view of the male human body according to the tenets of classical Indian medicine, or ayurveda. The painting is surrounded by text passages in the Sanskrit language on medical and anatomical topics. In this paper, the Sanskrit texts are identified, edited, translated and assessed. I establish a terminus a quo for the painting, and explore the relationship of text and image.
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Béchet, Nicolas, and Marc Csernel. "Comparing Sanskrit Texts for Critical Editions: The Sequences Move Problem." Polibits 45 (June 30, 2012): 27–35. http://dx.doi.org/10.17562/pb-45-4.

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Ann Selby, Martha. "Narratives of Conception, Gestation, and Labour in Sanskrit Āyurvedic Texts." Asian Medicine 1, no. 2 (July 16, 2005): 254–75. http://dx.doi.org/10.1163/157342105777996638.

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This essay looks at the ways in which medical discourse in Sanskrit is linguistically and meaningfully constructed, especially when this discourse directly addresses sexual difference in textual understandings of the ways in which conception, gestation, and the quotidian details of the birth experience are described by the multiple authors of these texts, and in some cases, by their commentators. I see it as my task to uncover and discuss the conceptual position of women in early ayurvedic literature; as objects of practice, but also as medical ̒actors̓ in and of themselves. In my conclusion, I will include some of my own speculations on the transmission of gynecological and obstetric knowledge, on what is ̒public̓ or ̒private̓ knowledge and on what could possibly be construed as ̒male̓ or ̒female̓ science. I will be paying particular attention to the gendered nature of medical authority in my concluding remarks, especially when analysing several circumstances in which women appear as agents and actors. I see āyurvedic texts as part of a larger cultural world: they share information and attitudes with other Sanskrit textual genres, particularly with dharma-śāstras (legal treatises), especially when the subjects in question turn to women and the regulation of their bodies in times of ritual pollution and reproductivity.
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Zakharyin, Boris. "Sanskrit and Pāli Influence on Languages and Literatures of Ancient Java and Burma." Lingua Posnaniensis 55, no. 2 (December 1, 2013): 151–58. http://dx.doi.org/10.2478/linpo-2013-0020.

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Abstract This paper describes the linguistic and cultural influence of India on the countries of Indo-China in the 5th to 15th centuries A D. It is shown that India’s penetration into South-East Asia took the forms of Late Brahmanism ~ Early Hinduism and of Buddhism. Indian settlers were promoting different variants of Sanskrit written culture in Java. Differences between culturally dominant Sanskrit, the language of the Indian migrants, and the orally used Austronesian languages of Java were great; as a result of interaction between the two there appeared highly Sanskritized versions of Old Western Javanese (Kavi) and later also of Old Balinese. Between the 7th and 15th centuries a great number of literary texts in Kavi were created in Java. The influx of Indian culture into ancient Burma, realized mostly by the land-route and only partially by sea, implied two main waves differing linguistically: the Sanskrit-bound wave and the P āli-bound one. Under the influence of Sanskrit and numerous texts in Sanskrit a Mon script based on the Indian brāhmī was developed in Upper Burma in the 9th century; later on it became the national system of writing, in use even today. The starting point for the history of Pāli epigraphy and literature in Burma was 1058 AD when Theravāda Buddhism was proclaimed the state religion of the Pagan kingdom. In the 11th to 15th centuries a great number of works in different fields of knowledge appeared in Burma. T he language used in them was a creolized Pāli/Burmese resulting from the intensive linguistic interaction between Pāli and Sanskrit on one hand and the vernaculars on the other. The most important stages in the development of this language and of literary activity in it are characterized.
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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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Mesheznikov, Artem V. "Новый фрагмент санскритской Саддхармапундарика-сутры из Хотана." Oriental Studies 13, no. 3 (December 24, 2020): 620–28. http://dx.doi.org/10.22162/2619-0990-2020-49-3-620-628.

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Introduction. The collection of Sanskrit manuscripts of the Lotus Sutra is a richest one in the Serindian Collection of the Institute of Oriental Manuscripts (RAS, 27 call numbers). Most of the fragments of the Sanskrit Lotus Sutra from the Serindian Collection belong to the Central Asian edition, including the famous Kashgar manuscript by N. F. Petrovsky that is the most extensive version of the Sutra (about 400 folios) and the core of the Sanskrit manuscripts containing the text of ‘Saddharmapuṇḍarīka’. Most of the Sanskrit manuscripts of the Lotus Sutra in the Serindian Collection were compiled in the southern oases of the Tarim Basin and made in poṭhī format. The texts of these manuscripts were written in Southern Turkestan Brāhmī in black ink on paper. According to paleographic data, these manuscripts can be dated to the 8th–9th centuries AD. Goals. The article seeks to introduce into academic circulation a new fragment of the Sanskrit Lotus Sutra from the Serindian Collection of the IOM (RAS). The new unpublished fragment of the Lotus Sutra stored under call number SI 6584 has been identified relatively recently. It is an excerpt from Chapter XVIII of the Lotus Sutra (‘The Chapter Describing the Religious Merit [Obtained through] Joyful Participation [in Dharma]’, ‘Anumodanāpuṇyanirdeśaparivartaḥ’). According to paleographic and codicological characteristics, the new fragment is very close to another previously published manuscript of the Lotus Sutra stored in the Serindian Collection under call number SI 1934. The article describes the external features of both manuscripts (SI 1934 and SI 6584), transliterates, translates and compares fragment SI 6584 to the other well-known texts of the Lotus Sutra. The paper also contains a facsimile reproduction of fragment SI 6584. Conclusions. As compared to other texts of the Lotus Sutra, fragment SI 6584 belongs to the Central Asian edition of ‘Saddharmapuṇḍarīka’, and its text is almost identical to that of the Kashgar manuscript by N. F. Petrovsky (fol. 335b–337a).
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Wang, Pin. "Instantiation and individuation in Buddhist scripture translation." Language, Context and Text 3, no. 2 (October 15, 2021): 227–46. http://dx.doi.org/10.1075/langct.20004.wan.

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Abstract This paper analyses and compares the systemic functional features of the Sanskrit original text and the Chinese and English translations of the Buddhist scripture Heart Sutra, focusing on the ideational components that are manifest on the strata of discourse semantics and lexicogrammar. Results show that there are both expected equivalence and significant differences among the Sanskrit original text and the two translated texts. The accounts for the equivalence and differences are twofold (on two hierarchies): in terms of instantiation, the translators go along different re-instantiation routes in finding corresponding potentials between the source text and their respective target texts; in terms of individuation, the English and Chinese translators’ personal and social identity has an immediate influence on their respective reproductions of the text.
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Christie, Jan Wisseman. "The Medieval Tamil-language Inscriptions in Southeast Asia and China." Journal of Southeast Asian Studies 29, no. 2 (September 1998): 239–68. http://dx.doi.org/10.1017/s0022463400007438.

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Early inscriptions written in Indian languages and scripts abound in Southeast Asia. Literacy in the very early states of Southeast Asia — aside from the portion of north Vietnam annexed by China — began with the importing, by local rulers, of modified cults of Buddhism or Hinduism, and the attendant adoption of Sanskrit or Pali language for the writing of religious texts. Later, in the seventh century, a broader range of texts began to appear on permanent materials, written in indigenous languages. Given the importance of religion in spearheading the development of indigenous literacy in Southeast Asia, it is not surprising that the north Indian languages of Sanskrit and Pali have had considerable long-term impact upon the linguistic and intellectual cultures of Southeast Asia.
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Boddupalli, Raghava S. "Lexical Botany in Amarakośa." Journal of South Asian Studies 8, no. 1 (April 17, 2021): 31–37. http://dx.doi.org/10.33687/jsas.008.01.3388.

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Sanskrit literature abounds in lexicons. Amarakośa is the most celebrated and authoritative ancient thesaurus of Sanskrit. There are references to various lexicons in many ancient Sanskrit texts, but none of these except for Dhanvantari’s and Amarasiṃha’s are extant. Between the two, the latter’s work Nāmaliṇgānuśāsana popularly known as Amarakośa is very familiar to every student of Sanskrit. The actual name of the book ‘Nāmaliṇgānuśāsana’ means instruction concerning nouns and gender. It is divided into three kāṇḍas (volumes). Eachkāṇḍa is divided into Vargas depending on the subject they deal with. A list of more than 220 plants is mentioned with all the synonyms in the four Vargas. The plants that are revealed in the Amarakośacan be classified into huge trees, edible fruit trees, shrubs, herbs, creepers, water plants, grasses, pulses, cereals, wild cereals and others. Plants that are generally used for incensing, perfumery and cosmetics for human consumption are mentioned in the Manuṣhya Varga. In the Vaiśyavarga crops of commercial value are included.
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Acharya, Eka Ratna. "Ranjana Numeral System: A Brief Information." Journal of the Institute of Engineering 13, no. 1 (June 22, 2018): 221–24. http://dx.doi.org/10.3126/jie.v13i1.20370.

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The Ranjana script, which is also known as Kutila or Lantsa, is one of the many alphabets derived from the Brahmi script. This numesmetic inscription was developed 2216 years ago, so its time period was along the 199 BC and it was popular from 11th century AD and was used until the mid-20th century in Nepal and India. It is popularly used by Nepali in the Newari language. This script also known as Lantsa, for writing the Sanskrit titles of books which have been translated from Sanskrit to Tibetan for decoration in temples and mandalas. There were few texts printed with alternating lines in Sanskrit in the Lantsa script followed by a Tibetan translation. There were many original Sanskrit manuscripts written in Lantsa preserved in Newar community in Nepal. Others were destroyed lack of its preservation. In addition, the Ranjana script was used mainly for decoration by Buddhists.Journal of the Institute of Engineering, 2017, 13(1): 221-224
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Ruegg, D. Seyfort. "Textual and philosophical problems in the translation and transmission of tathāgatagarbha texts:." Bulletin of the School of Oriental and African Studies 78, no. 2 (June 2015): 317–32. http://dx.doi.org/10.1017/s0041977x15000257.

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AbstractThis article examines philological problems relating to descriptions defining the tathāgatagarbha, or “buddha-nature”, in Sanskrit sūtras and exegetical literature, together with the variant Tibetan translations of these descriptions in the bKa’ ’gyur and bsTan ’gyur. Attention is called also to some possible philosophical implications of these variant descriptions.
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35

Mesheznikov, A. V. "Unpublished fragments of the Sanskrit manuscript SI 2093 of the Lotus Sūtra from the Serindia Collection of the IOM, RAS." Orientalistica 5, no. 5 (December 25, 2022): 1133–57. http://dx.doi.org/10.31696/2618-7043-2022-5-5-1133-1157.

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The article continues to introduce into scientific circulation the newly discovered Sanskrit fragments of the Lotus Sutra (Saddharmapuṇḍarīka-sūtra) kept in the Serindia Collection of the IOM RAS, and also presents the intermediate results of the study of the Sanskrit manuscript heritage of Central Asia in general and texts of the Lotus Sūtra in particular within the work of the Serindica Laboratory – a recently formed subdivision of the IOM RAS. This publication includes five previously unpublished fragments of the Sanskrit Lotus Sūtra held in the Serindia Collection in the subcollection of N. F. Petrovsky under the call number SI 2093. The publication includes transliteration, translation into Russian and facsimile reproduction of these fragments. The article also outlines the physical features of the manuscripts, provides a brief analysis of the text of the fragments, and offers their comparison with the corresponding text from the largest existing Central Asian manuscript of the Sanskrit Lotus Sūtra which is well-known as so-called Kashgar manuscript of N. F. Petrovsky. The obtained results allow us to make significant progress in the study of the Buddhist manuscript heritage in Sanskrit outside India.
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WILES, Royce. "Śvetāmbara Jain Canonical Commentators Writing in Sanskrit." Asian Studies 1, no. 1 (April 30, 2013): 17–44. http://dx.doi.org/10.4312/as.2013.1.1.17-44.

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Jain commentaries in Sanskrit are vital for an understanding of the old Jain religious texts in Prakrit, the commentaries date from the 8th to 13th century. The major commentators are well-known in name but as yet there has not been any sustained research on their works. This article attempts to provide an initial reference point by listing (for the first time) all known published editions of Jain commentaries in Sanskrit on the Śvetāmbara canon by Śīlaṅka (9th century), Abhayadeva (10th century) and Malayagiri (10th –11th century).
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Thapar, Romila. "War in the Mahabharata." PMLA/Publications of the Modern Language Association of America 124, no. 5 (October 2009): 1830–33. http://dx.doi.org/10.1632/pmla.2009.124.5.1830.

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The Mahabharata, composed in sanskrit, is generally described as an epic. Other sanskrit texts refer to it occasionally as a kavya, or poem, and more often as an itihasa, which literally means “thus indeed it was,” suggesting an element of history. As with many early epics, it carries a consciousness of history but does not claim historicity. It evokes a past society of clans and narrates the events that bound them together or tore them asunder, focusing on the actions of those regarded as heroes.
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Vyrschikov, Ye G. "Ancient Indian chronotope in Pali and Sanskrit sources." Orientalistica 3, no. 4 (December 28, 2020): 1097–113. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1097-1113.

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The author analyses the chronotope problem in the Ancient Indian texts written in Sanskrit (“Manu-Smriti”, “Arthashastra”, “Ramayana”, “Brihadaranyaka-Upanishad”) and Pali (“Simavisodhani”) languages. The “chronotope” is a category introduced by the Soviet scholar Mikhail Bakhtin (1895–1975). This category describes how configurations of time and space are represented in language and discourse. In particular, the author analyses the problem of the ideas of space regarding the “country” and “Kingdom” categories. The research has yielded two main results. In the first instance, the so-called “sacred space” in the ancient Indian texts is always represented in form of a square (or rectangle). It is similar to what is called a Vastu-mandala in the Vastu-Vidya, the traditional science of building and construction. In the second instance, thе so-called “sacred space” in the ancient Indian texts written in Sanskrit and Pali is associated with a set of heterogeneous phenomena: space, socium, time, etc. In a similar passage taken from the Brihadaranyaka Upanishad the author discovers a remarkable phenomenon. In describing the spatial reality, the number of times where one refers to the category of “time” is higher than that, which refers to the spatial category. This fact invites a conclusion: in ancient Indian culture, the categories of space and time are inseparable and always go together. Therefore, the ancient Indian culture definitively included a category of the chronotope. As a result of this discovery one should not any longer take into consideration the common topic of the “ atemporal” character of the ancient Indian culture.
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Mesheznikov, A. V. "An Unpublished Fragment SI 4645 of the Sanskrit Lotus Sutra from the Serindia Collection of the IOM, RAS." Orientalistica 4, no. 2 (July 14, 2021): 419–33. http://dx.doi.org/10.31696/2618-7043-2021-4-2-419-433.

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The article provides a study of a newly discovered manuscript fragment from the Serindia Collection (IOM, RAS), containing the Sanskrit text of the Lotus Sutra. Currently, the group of the Sanskrit Lotus Sutra manuscripts from the Serindia Collection comprises 28 items. Some folios and fragments among them remain unpublished. The goal of the article is to introduce to the specialists a previously unpublished fragment of the Sanskrit Lotus Sutra. This manuscript fragment is preserved in the Oldenbourg sub-collection (part of the Serindia Collection), call mark SI 4645. According to the documents from the IOM RAS archive, this fragment was acquired by Serguei F. Oldenbourg in Kizil-Karga during his first expedition to Eastern Turkestan (1909-1910). The text of the manuscript is an excerpt from the 4th chapter of the Lotus Sutra, which contains “The Parable of the Prodigal Son”. The article provides facsimile reproduction of the fragment SI 4645 accompanied by transliteration and translation into Russian. It also outlines the physical features of the manuscript, provides a brief description of the text of the fragment SI 4645 and offers its comparison with the other well-known texts of the Lotus Sutra. The comparison of the fragment with several texts representing two Sanskrit “editions” (versions) of the Lotus Sutra shows that the fragment SI 4645 stands closer to the Gilgit-Nepalese “edition” of the Sutra, while the majority of the Lotus Sutra manuscripts from the Serindia Collection reveal features of the Central Asian “edition”.
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40

WRIGHT, J. C. "The Pali Subodhālankāra and Dandin's Kāvyādarśa." Bulletin of the School of Oriental and African Studies 65, no. 2 (June 2002): 323–41. http://dx.doi.org/10.1017/s0041977x02000125.

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The only notable works on poetics and prosody that survive in Pali are the Subodhālankāra (comprising, in effect, Kārikā and Vrtti) and Vuttodaya. They have been ascribed to the twelfth-century Sinhalese monk Sangharakkhita and described, almost from the outset, as ‘dependent upon Sanskrit models’ and ‘based entirely upon Sanskrit prosody’ respectively. Indeed the Vrtti names a ‘Dandi’ as its basic source. The Pali Text Society's 2000 edition of the Subodhālankāra, complete with two versions of the Vrtti, compiled by P. S. Jaini, has registered many, but by no means all of the parallel passages in Dandin's Kāvyādarśa, the seminal manual of Sanskrit poetic theory. The present article seeks to show that the Pali texts depend rather on earlier Middle Indian traditions of rhetoric and poetics, coupled with theories adumbrated in Nātyaśāstra. It is reasonably certain that the basic Pali material, especially as presented in the version with ‘Abhinavatīkā’, has been drawn upon by the author of the Sanskrit Kāvyādarśa; and there is evidence that the ‘Porānatīkā’ has been superficially influenced by the Sanskrit text. The material goes far to explain classical Sanskrit notions of Alamkāra, Rasa and Dhvani. The Pali prosody Vuttodaya seems to have been equally baselessly maligned, and should take its place along with surviving vestiges of Prakrit prosody as the fundamental link between Vedic and classical theory.
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41

Goodall, Dominic, and Arlo Griffiths. "Études du Corpus des inscriptions du Campā. V. The Short Foundation Inscriptions of Prakāśadharman-Vikrāntavarman, King of Campā." Indo-Iranian Journal 56, no. 3-4 (2013): 419–40. http://dx.doi.org/10.1163/15728536-13560307.

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The string of territories called Campā, lying in what is today Vietnam, has yielded about two hundred and fifty inscriptions spanning over ten centuries, from ca. 400 well into the fifteenth century ce. These inscriptions have not yet drawn much attention from the point of view of the shared religious history of South and Southeast Asia. In the present contribution, we focus on a group of seven short Sanskrit inscriptions issued by a king named Prakāśadharman-Vikrāntavarman who ruled in the seventh century. A careful reading of these texts, in parallel with related Sanskrit texts from South Asia, reveals something of the intellectual and religious cosmopolis of which the poets behind these inscriptions were a part, suggesting for instance that tantric Śaiva scriptures had reached Campā by the late seventh century.
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42

Visigalli, Paolo. "Charting ‘Wilderness’ (araṇya) in Brahmanical and Buddhist Texts." Indo-Iranian Journal 62, no. 2 (June 12, 2019): 162–80. http://dx.doi.org/10.1163/15728536-06202002.

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Abstract The essay demonstrates the longevity and pervasiveness of Indic and Indic-derived etymological analyses (nirvacana) across literary traditions, in Sanskrit, Pāli, and Chinese. To exemplify different indigenous approaches to etymology, the essay explores emic analyses of the word araṇya ‘wilderness’. It traces the analyses found in Chāndogya Upaniṣad (8.5) and in the works of the etymologists (Nirukta) and grammarians (vyākaraṇa; uṇādisūtra). It also considers Paramārtha’s nirvacana-inspired analysis of Chinese alianruo 阿練若 (araṇya), and identifies a similar analysis in Aggavaṃsa’s Saddanīti. The essay shows etymological analyses’ sophistication and variety of purposes.
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43

Kahl, Oliver. "On the Transmission of Indian Medical Texts to the Arabs in the Early Middle Ages." Arabica 66, no. 1-2 (March 11, 2019): 82–97. http://dx.doi.org/10.1163/15700585-12341508.

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Abstract The transmission of Indian scientific and, notably, medical texts to the Arabs during the heyday of the Abbasid caliphate in Baghdad (ca 158/775-205/820) is still largely shrouded in myth; its investigation continues to be hampered not only by serious methodological problems but also by a lack of philological groundwork and a shortage of trained researchers. This article, which in essence is meant to serve as a rough guide into one prospective field of “Indo-Arabic” studies, focuses on a badly neglected though highly promising cluster of texts, namely those that relate to the translation and adaptation of certain Ayurvedic key works from Sanskrit into Arabic. A general assessment of the current state of research, of the factors that condition our knowledge and of the obstacles and limitations posed by the very nature of the subject, is followed by a bio-bibliographical survey of Ayurvedic texts which were subject to transmission; the article is rounded off by six Sanskrit-into-Arabic text samples, with English translations for both.
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44

Chaturvedi, Namrata. "Christian Devotional Poetry and Sanskrit Hermeneutics." International Journal of Asian Christianity 1, no. 1 (November 1, 2018): 64–90. http://dx.doi.org/10.1163/25424246-00101005.

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This paper focuses on exploring dhvani as a hermeneutical tool for reading Christian devotional literature. Dhvani is a theory of poetic suggestion proposed by Ānandavardhana in the eighth century and elaborated upon by Abhinavagupta in the eleventh century that posits layers of semantics in poetic language. By focusing on the devotional poetry of the seventeenth-century religious poets of England, this paper argues for Ānandavardhana’s proposed poetics of suggestion as an enabling way of reading and cognizing devotion as a psycho emotive process. In the context of Indian Christianity, dhvani has been suggested by certain scholars as also enriching the possibilities of interfaith dialogue. This paper argues for incorporating poetic frameworks like dhvani as modes of interfaith dialogue, especially when reading Christian texts in India.
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45

Malzahn, Melanie. "A Contrastive Survey of Genres of Sanskrit and Tocharian Buddhist Texts." Written Monuments of the Orient 4, no. 1 (December 15, 2018): 3–24. http://dx.doi.org/10.17816/wmo35145.

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46

Snuviškis, Tadas. "Indian Philosophy in China." Dialogue and Universalism 30, no. 3 (2020): 89–106. http://dx.doi.org/10.5840/du202030336.

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Daśapadārthī is a text of Indian philosophy and the Vaiśeṣika school only preserved in the Chinese translation made by Xuánzàng 玄奘 in 648 BC. The translation was included in the catalogs of East Asian Buddhist texts and subsequently in the East Asian Buddhist Canons (Dàzàngjīng 大藏經) despite clearly being not a Buddhist text. Daśapadārthī is almost unquestionably assumed to be written by a Vaiśeṣika 勝者 Huiyue 慧月 in Sanskrit reconstructed as Candramati or Maticandra. But is that the case? The author argues that the original Sanskrit text was compiled by the Buddhists based on previously existing Vaiśeṣika texts for an exclusively Buddhist purpose and was not used by the followers of Vaiśeṣika. That would explain Xuanzang’s choice for the translation as well as the non-circulation of the text among Vaiśeṣikas.
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47

Pāsādika, Bhikkhu. "Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule. Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt." Buddhist Studies Review 19, no. 1 (January 21, 2002): 64–67. http://dx.doi.org/10.1558/bsrv.v19i1.14417.

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Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden und der kanonischen Literatur der Sarvastivada-Schule. Sanskrit Dictionary of the Buddhist Texts from the Turfan Finds and of the Canonical Literature of the Sarvastivada School. Begonnen von Ernst Waldschmidt. Im Auftrage der Akademie der Wissenschaften in Göttingen herausgegeben von Heinz Bechert. 11. Lieferung: gata/caturmahabhautika-editor: Michael Schmidt; contributors to the 11th fasc.: S. Dietz, P. Kieffer-Pülz, M. Schmidt. Vandenhoeck & Ruprecht, Göttingen 1999. 161-240 pp. 12. Lieferung: caturmaharajakayika/jv(alad-a)rcih-sikhopama - contributors to the 12th fasc.: J. Chung, S. Dietz, P. Kieffer-Pülz, M. Schmidt. V & R, Göttingen 2000. I-III, 241-320 pp. 13. Lieferung: jvalana/trayo-dasa(n) - contributors to teh 13 fasc.: J. Chung, S. Dietz, M. Schmidt. V & R, Göttingen 2001, I-II, 321-400 pp. Each fasc. DM 56.
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48

Yano, M. "The Hsiu-Yao Ching and its Sanskrit Sources." International Astronomical Union Colloquium 91 (1987): 125–34. http://dx.doi.org/10.1017/s0252921100105949.

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The Hsiu-yao Ching ( HYC) is a Chinese text on Indian astrology composed in the middle of the eighth century. Its full title can be rendered as 'Good and bad time and day and beneficient and maleficient mansions and planets promulgated by Bodhisattva-Mañjuśrī and other sages'. As the title shows the book is ascribed to the legendary Mañjuśrī and other sages, but the actual author is the Buddhist monk Amoghavajra (A.0.705-774) whose native place was somewhere in north India. His Chinese name Pu-k'ung Ching-kang is a literal translation of the Sanskrit name. Like most of the texts on Buddhist astrology and astronomy, HYC is contained in Vol.21 of the Taisho Tripitaka compiled by the Japanese Buddhist scholars during the Taisho Period (1912-1926). From many corruptions in the texts it seems that the compilers were not much interested in Buddhist astrology and astronomy in general, and that they did not try to secure better manuscripts either. Specifically in the case of HYC they simply based their edition on the text of the Korean Tripitaka and put in the footnotes the variant readings found in the Chinese Tripitaka of the Ming Dynasty.
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Yangutov, Leonid E., and Marina V. Orbodoeva. "On Early Translations of Buddhist Sutras in China in the Era the Three Kingdoms: 220–280." Herald of an archivist, no. 2 (2019): 331–43. http://dx.doi.org/10.28995/2073-0101-2019-2-331-343.

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The paper discusses the early days of translation in China which began with the translation of Buddhist texts from Sanskrit into Chinese. The article addresses one of the most difficult and dramatic periods in the history of translation activities, the era of Three Kingdoms (220-280). First efforts of the Buddhist missionaries in translating the Buddhist texts from Sanskrit into Chinese are poorly studied in the Russian science. The article aims to fill the gap. This goal sets the following tasks: (1) to analyze the translation activities in the kingdoms of Wei (220–265) and Wu (222–280) during Three Kingdoms period; (2) to show the place and role of the translators of these kingdoms in the development of the translation tradition in China; (3) to consider the quality of the Buddhist texts translations and their contribution to the development of Buddhism in China. The study shows that Buddhist missionaries who came to China from India and the countries of Central Asia during the Three Kingdoms period played an important role in the spreading of Buddhism. Their search for methods and tools to give the sense of Sanskrit texts in Chinese, which experience had had no experience of assimilation before Buddhism, prepared a fertile ground for the emergence in China of such translations of Buddhist literature that were able to convey the exact meaning of Buddhist teachings. The activities of the Three Kingdoms Buddhist texts translators reflected the rise of Indian Mahayana Buddhism and its texts formation. The article draws on bibliographic works of medieval authors: Hui Jiao’s “Gao Sen Zhuan” (“Biography of worthy monks”), Sen Yu’s “Chu San Zang Ji Ji” (“Collection of Translation Information about Tripitaka”), Fei Changfang’s “Li Dai San Bao Ji” (“Information about the three treasuries [during] historical epochs”), which figure prominently in Buddhist historiography. Also the authors draw on the latest Chinese research summarized in the monograph: Lai Yonghai (ed.). “Zhongguo fojiao tongshi” [General History of Chinese Buddhism]. Nanjing, 2006.
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Pigoniowa, Mariola. "Some Lamentation Passages in Sanskrit Poetry (Especially in Kālidāsa’s Mahākāvyas)." Archiv orientální 89, no. 1 (June 25, 2021): 123–53. http://dx.doi.org/10.47979/aror.j.89.1.123-153.

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The paper gives a detailed comparison of the two Sanskrit lamentation passages, the laments of Aja (Ragh. 8. 37–69) and Rati (Kum. 4.1–38); it is conducted against the background of some other texts with similar content. The laments share a number of similar motifs. When examining the structure of these passages (as well as that of other related texts, not only those written in Sanskrit), the following elements may be discerned: the speakers’ stupor or loss of consciousness; their attempts at self-destruction; an address to the dead in which personal experiences are recalled. The lamenting persons are shown as coming to cry over themselves, thereby embracing some personal memories and finding comfort or protection. Apart from offering words of comfort, the consolatory speeches addressed to them also give an explanation of the causes of their loss (the death of Indumatī or the incineration of Kāma).
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