Switch to: References

Add citations

You must login to add citations.
  1. Defining the Other: An Intellectual History of Sanskrit Lexicons and Grammars of Persian. [REVIEW]Audrey Truschke - 2012 - Journal of Indian Philosophy 40 (6):635-668.
    From the fourteenth to the eighteenth centuries, Indian intellectuals produced numerous Sanskrit–Persian bilingual lexicons and Sanskrit grammatical accounts of Persian. However, these language analyses have been largely unexplored in modern scholarship. Select works have occasionally been noticed, but the majority of such texts languish unpublished. Furthermore, these works remain untheorized as a sustained, in-depth response on the part of India’s traditional elite to tremendous political and cultural changes. These bilingual grammars and lexicons are one of the few direct, written ways (...)
    Direct download (5 more)  
     
    Export citation  
     
    Bookmark  
  • Poetry and the Play of the Goddess: Theology in Jayaratha’s Alaṃkāravimarśinī.James D. Reich - 2020 - Journal of Indian Philosophy 48 (4):665-674.
    The beginning of Jayaratha’s commentary on Ruyyaka’s Alaṃkārasarvasva contains a long digression on the nature of the goddess Parā Vāc, “Highest Speech,” referred to in Ruyyaka’s benedictory verse. This is an unusual choice in a text on poetics, and attention to Jayaratha’s religious context reveals that the digression is based closely on Abhinavagupta’s Parātrīśikāvivaraṇa, a tantric commentary. Jayaratha models his opening passage on this text in order to bolster an argument he wants to make about poetry, namely that poetry is (...)
    Direct download (3 more)  
     
    Export citation  
     
    Bookmark  
  • Studies in dhāraṇī literature I: Revisiting the meaning of the term dhāraṇī. [REVIEW]Ronald M. Davidson - 2009 - Journal of Indian Philosophy 37 (2):97-147.
    The Mahāyāna Buddhist term dhāraṇī has been understood to be problematic since the mid-nineteenth century, when it was often translated as “magical phrase” or “magical formula” and was considered to be emblematic of tantric Buddhism. The situation improved in contributions by Bernhard, Lamotte and Braarvig, and the latter two suggested the translation be “memory,” but this remained difficult in many environments. This paper argues that dhāraṇī is a function term denoting “codes/coding,” so that the category dhāraṇī is polysemic and context-sensitive. (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark  
  • Thinking with, against, and beyond the Pratyabhijñā philosophy—and back again.Sari L. Berger, J. M. Fritzman & Brandon J. Vance - 2018 - Asian Philosophy 28 (1):1-19.
    We argue that the pratyabhijñā system of Kaśmir Śaivism holds an inconsistent position. On the one hand, the Pratyabhijñā regards Śiva as an impersonal mechanism and the universe, including persons, as not having agency; call this the Impersonal Component. On the other hand, it considers Śiva himself as a person, and individual persons as having agency sufficient to respond to Śiva; call this the Personal Component. We maintain that the Personal Component should be affirmed and the Impersonal Component rejected. The (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark   1 citation