The Text of the Buddhacarita Cantos IX–XIV, 32

1929 ◽  
Vol 61 (3) ◽  
pp. 537-552
Author(s):  
E. H. Johnston
Keyword(s):  
Sanskrit Text ◽  
Tibetan Translation

In the Journal for April, 1927, pp. 209–26, I published some notes on the text of the first eight cantos of the Buddhacarita in the light of the old MS. in Nepal and of the Tibetan translation as edited and translated by Dr. Fr. Weller. The second part of the latter work has now appeared, containing the Tibetan text of cantos ix–xvii and the translation of cantos x–xvii, the translation of canto ix, which has gaps in the Sanskrit, being apparently reserved for further consideration. The notes in this part are full and careful and will be found of great help to all interested in the restoration of the Sanskrit text. We have every reason, too, to be grateful to Dr. Weller for undertaking the difficult task of translating the part from xiv, 33, on, for which no Sanskrit text exists, and, though, inevitably, owing to the nature of the Tibetan translation if the Sanskrit text were to be discovered minor details in Dr. Weller's translation would be found to require modification, at least we can now see clearly how Aśvaghoṣa handled the story.

Boatmen, Wastrels, and Demons: Figures of Literature

CounterText ◽  
2018 ◽  
Vol 4 (1) ◽  
pp. 30-56 ◽  
Author(s):  
Simona Sawhney
Keyword(s):  
Social Studies ◽  
World Literature ◽  
Literary Texts ◽  
Sanskrit Text ◽  
Modern Democracy ◽  
Political Debates ◽  
The World ◽  
National Literatures

Engaging some of the questions opened by Ranjan Ghosh's and J. Hillis Miller's book Thinking Literature Across Continents (2016), this essay begins by returning to Aijaz Ahmad's earlier invocation of World Literature as a project that, like the proletariat itself, must stand in an antithetical relation to the capitalism that produced it. It asks: is there an essential link between a certain idea of literature and a figure of the world? If we try to broach this link through Derrida's enigmatic and repeated reflections on the secret – a secret ‘shared’ by both literature and democracy – how would we grasp Derrida's insistence on the ‘Latinity’ of literature? The groundlessness of reading that we confront most vividly in our encounter with fictional texts is both intensified, and in a way, clarified, by new readings and questions posed by the emergence of new reading publics. The essay contends that rather than being taught as representatives of national literatures, literary texts in ‘World Literature’ courses should be read as sites where serious historical and political debates are staged – debates which, while being local, are the bearers of universal significance. Such readings can only take place if World Literature strengthens its connections with the disciplines Miller calls, in the book, Social Studies. Paying particular attention to the Hindi writer Premchand's last story ‘Kafan’, and a brief section from the Sanskrit text the Natyashastra, it argues that struggles over representation, over the staging of minoritised figures, are integral to fiction and precede the thinking of modern democracy.

Libertŕ e diritti tra India ed Europa. Un approccio genealogico ai valori culturali

2009 ◽  
pp. 541-563
Author(s):  
Clelia Bartoli
Keyword(s):  
Human Rights ◽  
Cultural Values ◽  
Cultural Relativism ◽  
Sanskrit Text ◽  
Philosophical Literature ◽  
Bhagavad Gita ◽  
Interesting Idea ◽  
Rights Discourse ◽  
Bhagavad Gītā ◽  
Human Rights Discourse

- This paper will deal with the issue of human rights and multiculturalism away from cultural relativism and universalism while taking inspiration from Nietzsche's Moral Genealogy. In particular, the concepts of karma, dharma and trivarga (an indian traditional form of particularism in the law) will be explained as they are expressed in the Bhagavad Gita, one of the most important texts of Indian philosophical literature. From this analysis it will emerge the impossibility of deducing the idea of human rights from the Sanskrit text. Not because the Bhagavad Gita adopts a communitarian conception of the self but because it entails a very complex and interesting idea of freedom which is little compatible with contemporary human rights discourse. Then, it will be quoted a criticism against the Bhagavad Gita based on the historical genealogy of cultural values, as it was formulated by B.R. Ambedkar - Chairman of the Drafting Committee of Indian Constitution. Finally, this writing will highlight some of the misunderstandings revolving around human rights and multiculturalism. This will be done while suggesting a genealogical approach where different intellectual and law traditions challenge and implement each other, rather than being locked in a sterile mutual respect.

Art. XXIV.—Sanskṛit Text of the Sikshā-Patrī of the Svāmi-Nārāyaṇa Sect

1882 ◽  
Vol 14 (4) ◽  
pp. 733-772
Author(s):  
Monier Williams
Keyword(s):  
Sanskrit Text

[The text of the Śikshā-patrī of the modern Vaishṇava Sect, called Svāmi-Nārāyaṇa, was lithographed in Samvat 1928 (A.D. 1872) by order of the Heads of the Sect. It has a Gujarātī Commentary by Nityānanda-muni. So far as I know, this is the only version of the text that has yet appeared. It was given to me by the Wartāl Māharāja on the occasion of my first visit to Wartāl in 1875. It is full of mistakes, and in preparing the following edition of the text I have taken as my guide the far more accurate manuscript and Sanskṛit commentary written by Paṇḍit Śatānanda-muni, and given to me by the Mahārāja on the same occasion.]

scholarly journals The Concept of “Contemporary Place Names” in the Tibetan Translation of the Da Tang Xiyu Ji

2021 ◽  
Vol 18 (2) ◽  
pp. 51-63
Author(s):  
Tokio Takata
Keyword(s):  
Qing Dynasty ◽  
Chinese Text ◽  
Chinese Society ◽  
Place Names ◽  
Geographical Knowledge ◽  
The Qing Dynasty ◽  
Tibetan Translation ◽  
Central Asian ◽  
Manuscript Copy

The Da Tang Xiyu ji (Тhe Great Tang Records on the Western Regions) was translated into Tibetan by the Mongolian scholar Gombojab (Mgon-po-skyabs) of the Qing dynasty (16441912), using the original Chinese text of the Qianlong Tripitaka, also called the Dragon Tripitaka. In the manuscript copy kept at Otani University (Kyoto), interlinear explanatory notes of the contemporary place names are found. The notes on the Central Asian place names might reflect the new geographical knowledge that Chinese society obtained after Qianlongs campaigns against the Dzungars. In the present paper, the author discusses some of these notes. As the notes are not accurate and contain much misunderstanding, it is hard to use them as research sources. Nevertheless, they reveal the scope of knowledge of the time and deserve attention.

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