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Gotowe bibliografie tematyczne / Nirukta

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Gotowa bibliografia na temat „Nirukta”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 18 czerwca 2025

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Artykuły w czasopismach na temat "Nirukta"

1

Visigalli, Paolo. "The Vedic Background of Yāska’s Nirukta." Indo-Iranian Journal 60, no. 2 (2017): 101–31. http://dx.doi.org/10.1163/15728536-06002002.

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The relation between Yāska’s Nirukta and the Vedic literature has been discussed by several scholars, but other than focusing on etymologies, it has been insufficiently studied. This article casts further light on the Vedic background of the Nirukta by considering three kinds of evidence. First, it explores the occurrences of nir-√vac in the Atharvaveda and in the Brāhmaṇas. Next it studies a method for classifying mantras that is first advanced in the Brāhmaṇas and then elaborated in the Nirukta. Third, it argues that Yāska’s model of nirvacana analysis was informed by a particular kind of Vedic etymology involving the opposition between evident (pratyakṣa ‘present before the eyes’) and cryptic (parokṣa ‘out of sight’) names.

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2

Visigalli, Paolo. "Semantics and Etymology in Yāska’s Nirukta." Indo-Iranian Journal 65, no. 2 (2022): 122–43. http://dx.doi.org/10.1163/15728536-06502004.

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Abstract This paper provides a new interpretation of a type of etymological explanation (T) characteristic of Yāska’s Nirukta. The proposed interpretation sheds light on Yāska’s distinctive ideas on the relation between semantics and etymology. Exemplified by the occurrence meghaḥ … mehati iti sataḥ, T conveys the following information: the noun to be explained is a name (nāman-) that denotes a certain thing (sattva-) as characterized by a certain action. In the example, the noun meghaḥ is a name that denotes the thing cloud as emitting rain-water (mehati). T operates with two ideas intersecting semantics and etymology: (1) names denote things in relation to the latter’s association with a name-giving action; (2) one thing can receive various names in relation to various name-giving actions. While (1) underlies Yāska’s etymologies in general, (2) informs T as well as the structural organization of noun groups in the Nighaṇṭu ‘Thesaurus’, the word-list constituting the root-text commented upon in the Nirukta. Recognition that (2) underlies both T and the Nighaṇṭu noun groups is consistent with the observation that most nouns explained with T occur in the Nighaṇṭu.

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3

Kahrs, E. G. "L'interprétation et la tradition indienne du Nirukta." Histoire Épistémologie Langage 20, no. 1 (1998): 63–75. http://dx.doi.org/10.3406/hel.1998.2693.

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4

Klein, Jared S., and Ashok Aklujkar. "The Theory of Nipātas (Particles) in Yāska's Nirukta." Journal of the American Oriental Society 122, no. 4 (2002): 911. http://dx.doi.org/10.2307/3217671.

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5

이영진. "Wordplay(nirukta) of the “avidyā”: non-existence or ignorance." Journal of Indian Philosophy ll, no. 48 (2016): 161–89. http://dx.doi.org/10.32761/kjip.2016..48.006.

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6

Stoker, Valerie. "Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya". Journal of Indian Philosophy 35, № 2 (2007): 169–99. http://dx.doi.org/10.1007/s10781-006-9003-3.

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7

박수영. "The Relative Chronology between Nirukta and Aṣṭādhyāyī: Regarding the Puruṣa and Dhātu". Journal of Indian Studies 20, № 2 (2015): 161–97. http://dx.doi.org/10.21758/jis.2015.20.2.161.

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8

Visigalli, Paolo. "Charting ‘Wilderness’ (araṇya) in Brahmanical and Buddhist Texts". Indo-Iranian Journal 62, № 2 (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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9

Bronkhorst, Johannes. "ETYMOLOGY AND MAGIC: YĀSKA'S NIRUKTA, PLATO'S CRATYLUS, AND THE RIDDLE OF SEMANTIC ETYMOLOGIES." Numen 48, no. 2 (2001): 147–203. http://dx.doi.org/10.1163/156852701750152645.

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AbstractSemantic etymologies are to be distinguished from historical etymologies. A historical etymology presents the origin or early history of a word. Semantic etymologies do something completely different. They connect one word with one or more others which are believed to elucidate its meaning. Semantic etymologies are practically universal in pre-modern cultures, and there are treatises in some cultures - such as Yāska's Nirukta in ancient India, Plato's Cratylus in ancient Greece - that specifically deal with them. This article addresses the question how modern scholarship should try to understand semantic etymologizing. It is argued that, being a universal phenomenon, semantic etymologizing is in need of a universal explanation. Drawing inspiration from certain pre-modern philosophies, it is proposed to study this phenomenon in the light of another category of phenomena that is often called "magical".

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10

WRIGHT, J. C. "The Sāmavedasamhitā: a review article." Bulletin of the School of Oriental and African Studies 67, no. 3 (2004): 369–84. http://dx.doi.org/10.1017/s0041977x04000242.

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The historical development of Vedic exegesis, as attested in the Rgvedic and Sāmavedic commentaries, remains virtually unexplored, although those that survive have long been available in print, those of the Sāmaveda since the 1870s (the Sāmavedic Sāyana) and 1941 (the relatively early Mādhava and the later Bharatasvāmin). A new edition of the Ārcika or recitation text of the chanted Sāmaveda, currently appearing in the Harvard Oriental Series, combines some improved readings for its commentaries with several disappointing features, notably the failure (so far) to provide either the crucial melodic transcriptions (Gāna) of chanted texts or the bracketing of spurious passages in Sāyana, both of which are valuable assets of the Bibliotheca Indica edition. In this article, an attempt is made to show that the Ārcika commentators Mādhava and Bharatasvāmin have no independent value, being wholly dependent upon Skandasvāmin's Nirukta commentary and the Vedārthaprakāśa that subsists in Sāyana's Sāmavedic and Rgvedic adaptations; and that they were themselves responsible for the unhappy compromise between Gāna performance and Rgvedic poetry that the Ārcika corpus actually represents, and hence ultimately also for the two recensions of Vedārthaprakāśa that are ascribed to Sāyana in the fourteenth century.

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