Thesis (Ph. D.)--University of Wisconsin--Madison, 1972. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Inaug.-diss.--Leipzig. / Lebenslauf. Literatur: p. vii.

Ferdinand Masing's Thesis (doctoral)--Leipzig, 1878. / Vita. Includes bibliographical references.

In this thesis I provide an additional perspective on the development of Rādhā- Kṛṣṇa who are regarded as the central divinity in many religious traditions in South Asia, by examining the primary sources of the Nimbārka Sampradāya. This school of the Hindu religious tradition of Vaiṣṇavism is unique in its identification of the ontological category of Brahman (the supreme being) solely with Rādhā-Kṛṣṇa, where both are conjointly understood to be the eternal deity, not an avatāra (incarnation) or vyūha (emanation). Previous scholarship on the early phases of this sampradāya has focussed on issues of philosophy and doctrine, with a few attempts beset by demonstrably deficient reasoning at positing a chronology. Although the later tradition has been documented in detail, owing to the absence of a settled chronology, mechanisms of Nimbārkī inter-sectarian relations at this stage of development in early modern Vraja (Braj) have not been satisfactorily established. In Part One, I provide a survey of the current theories on the development of Kṛṣṇa (who has received wide scholarly treatment) and Rādhā, re-evaluating Sanskrit and Prakrit textual and epigraphic sources with focus on the divinity of these two figures, positing that although there exist allusions to the godhood of Kṛṣṇa antecedent to the common era, the same cannot be said of Rādhā. Part Two discusses the sources available for Nimbārka and with a view to bringing to light any noteworthy findings, on the basis of comparative studies of the Brahmasūtra commentarial tradition I provide a new chronology for Nimbārka and his immediate followers. Following on from this, I discuss Nimbārka’s works in which is presented his innovation: the deification of Rādhā-Kṛṣṇa. I then examine the rationalisation of this doctrine by Puruṣottama (third successor to Nimbārka), whose exegetical efforts diminish the impact of this teaching in the wider Vaiṣṇava context. In Part Three, I turn to the legacy of Nimbārka and in an important revelation for Vaiṣṇava studies, I show that whilst the early tradition reserved the theological identity of Brahman for the most eligible initiates, in 15th century Vraja a renaissance of Rādhā-Kṛṣṇa devotion was instigated by Keśava Kāśmīrin, Śrībhaṭṭa and Harivyāsa Deva who influenced the contemporary and later sects which, in the modern period, have transported the phenomenon of Rādhā-Kṛṣṇa devotion across the globe.

No description available.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

The purpose of this thesis is to demonstrate the advantages of adopting a sociological approach to the study of the smrti literature of India. For this purpose a functional-sociological approach is outlined by extrapolating and combining classical, sociological principles taken from the writings of Emile Durkheim, Max Weber and Peter Berger. The approach is designed to illustrate the three principal phases in the sacralization of social processes--explanation, legitimation and perpetuation. In Chapter One these three phases are discussed and defined with the aid of Emile Durkheim's and Mircea Eliade's concepts of the sacred, Max Weber's concepts of rationalization, legitimacy, traditionalism and charisma, and Peter Berger's concepts of cosmization, 'world-construction', 'world-maintenance' and plausibility structure. In Chapters Two and Three this approach is applied to three of the major smrti texts--The Visnu Purana, The Manu Smrti and the Mahabharata. Each of these texts admirably illustrates one phase of the sacralization process. In addition, the three aspects of the Indian concept, dharma--cosmis, social and individual--are discussed in terms of sacralization process. The advantages of this type of approach to smrti literature lie in its ability to point to some of the reasons for Hinduism's historical emergence during the period of smrti literature, the fifth century B.C. to the fifth century A.D. Second, it demonstrates the relationship of the different genre of smrti to one another. Third, it provides a framework for the understanding of smrti which is familiar to non-Indians, and which harmonizes well with smrti as defined by the Indians themselves. / Arts, Faculty of / Classical, Near Eastern and Religious Studies, Department of / Graduate

The following pages comprise a translation of the whose sanskrit title was presumably the apramanartha sutra from the 'Yuan' Edition of 1290 A.D., together with an introduction by liu Ch'iu . It was first translated from the sanskrit into Chinese by Dharmagstayadas, a Buddhist monk from North Central India, with the help of Hui Piao, In 485 A.D. La the Wu Tang mountains. The Sanskrit version is not avallable, while there are known to be four Chinese editions of the sutra. They are the (Kao-Ll RAtston 1115 A.D.), 2舊宋本 (the Old Sung Idition 1104-1148 A.D.), (the Yuan Edition 1290 A.D.), and the Ming Idition 1601 A,D.). Although the pre- sent translation was based on the Yuas text, with which the translators have been faniliar for many years, 1t has been compared throughout with the Kao-Ii Idition (Taisbo 276), and an appendix of the variations is added at the end.

This two-part dissertation has two goals: 1) a close philological reading of a 50-page section of a 10th-century Sanskrit philosophical work (Bhāsarvajña's Nyāyabhūṣaṇa), and 2) the creation and assessment of a novel intertextuality research system (Vātāyana) centered on the same work. The first half of the dissertation encompasses the philology project in four chapters: 1) background on the author, work, and key philosophical ideas in the passage; 2) descriptions of all known manuscript witnesses of this work and a new critical edition that substantially improves upon the editio princeps; 3) a word-for-word English translation richly annotated with both traditional explanatory material and novel digital links to not one but two interactive online research systems; and 4) a discussion of the Sanskrit author's dialectical strategy in the studied passage. The second half of the dissertation details the intertextuality research system in a further four chapters: 5) why it is needed and what can be learned from existing projects; 6) the creation of the system consisting of curated textual corpus, composite algorithm in natural language processing and information retrieval, and live web-app interface; 7) an evaluation of system performance measured against a small gold-standard dataset derived from traditional philological research; and 8) a discussion of the impact such new technology could have on humanistic research more broadly. System performance was assessed to be quite good, with a 'recall@5' of 80%, meaning that most previously known cases of mid-length quotation and even paraphrase could be automatically found and returned within the system's top five hits. Moreover, the system was also found to return a 34% surplus of additional significant parallels not found in the small benchmark. This assessment confirms that Vātāyana can be useful to researchers by aiding them in their collection and organization of intertextual observations, leaving them more time to focus on interpretation. Seventeen appendices illustrate both these efforts and a number of side projects, the latter of which span translation alignment, network visualization of an important database of South Asian prosopography (PANDiT), and a multi-functional Sanskrit text-processing web application (Skrutable).:Preface (i) Table of Contents (ii) Abbreviations (v) Terms and Symbols (v) Nyāyabhūṣaṇa Witnesses (v) Main Sanskrit Editions (vi) Introduction (vii) A Multi-Disciplinary Project in Intertextual Reading (vii) Main Object of Study: Nyāyabhūṣaṇa 104–154 (vii) Project Outline (ix) Part I: Close Reading (1) 1 Background (1) 1.1 Bhāsarvajña (1) 1.2 The Nyāyabhūṣaṇa (6) 1.2.1 Ts One of Several Commentaries on Bhāsarvajña's Nyāyasāra (6) 1.2.2 In Modern Scholarship, with Focus on NBhū 104–154 (8) 1.3 Philosophical Context (11) 1.3.1 Key Philosophical Concepts (12) 1.3.2 Intra-Textual Context within the Nyāyabhūṣaṇa (34) 1.3.3 Inter-Textual Context (36) 2 Edition of NBhū 104–154 (39) 2.1 Source Materials (39) 2.1.1 Edition of Yogīndrānanda 1968 (E) (40) 2.1.2 Manuscripts (P1, P2, V) (43) 2.1.3 Diplomatic Transcripts (59) 2.2 Notes on Using the Edition (60) 2.3 Critical Edition of NBhū 104–154 with Apparatuses (62) 3 Translation of NBhū 104–154 (108) 3.1 Notes on Translation Method (108) 3.2 Notes on Outline Headings (112) 3.3 Annotated Translation of NBhū 104–154 (114) 4 Discussion (216) 4.1 Internal Structure of NBhū 104–154 (216) 4.2 Critical Assessment of Bhāsarvajña's Argumentation (218)   Part II: Distant Reading with Digital Humanities (224) 5 Background in Intertextuality Detection (224) 5.1 Sanskrit Projects (225) 5.2 Non-Sanskrit Projects (228) 5.3 Operationalizing Intertextuality (233) 6 Building an Intertextuality Machine (239) 6.1 Corpus (Pramāṇa NLP) (239) 6.2 Algorithm (Vātāyana) (242) 6.3 User Interface (Vātāyana) (246) 7 Evaluating System Performance (255) 7.1 Previous Scholarship on NBhū 104–154 as Philological Benchmark (255) 7.2 System Performance Relative to Benchmark (257) 8 Discussion (262) Conclusion (266) Works Cited (269) Main Sanskrit Editions (269) Works Cited in Part I (271) Works Cited in Part II (281) Appendices (285) Appendix 1: Correspondence of Joshi 1986 to Yogīndrānanda 1968 (286) Appendix 1D: Full-Text Alignment of Joshi 1986 to Yogīndrānanda 1968 (287) Appendix 2: Prosopographical Relations Important for NBhū 104–154 (288) Appendix 2D: Command-Line Tool “Pandit Grapher” (290) Appendix 3: Previous Suggestions to Improve Text of NBhū 104–154 (291) Appendix 4D: Transcript and Collation Data for NBhū 104–154 (304) Appendix 5D: Command-Line Tool “cte2cex” for Transcript Data Conversion (305) Appendix 6D: Deployment of Brucheion for Interactive Transcript Data (306) Appendix 7: Highlighted Improvements to Text of NBhū 104–154 (307) Appendix 7D: Alternate Version of Edition With Highlighted Improvements (316) Appendix 8D: Digital Forms of Translation of NBhū 104–154 (317) Appendix 9: Analytic Outline of NBhū 104–154 by Shodo Yamakami (318) Appendix 10.1: New Analytic Outline of NBhū 104–154 (Overall) (324) Appendix 10.2: New Analytic Outline of NBhū 104–154 (Detailed) (325) Appendix 11D: Skrutable Text Processing Library and Web Application (328) Appendix 12D: Pramāṇa NLP Corpus, Metadata, and LDA Modeling Info (329) Appendix 13D: Vātāyana Intertextuality Research Web Application (330) Appendix 14: Sample of Yamakami Citation Benchmark for NBhū 104–154 (331) Appendix 14D: Full Yamakami Citation Benchmark for NBhū 104–154 (333) Appendix 15: Vātāyana Recall@5 Scores for NBhū 104–154 (334) Appendix 16: PVA, PVin, and PVSV Vātāyana Search Hits for Entire NBhū (338) Appendix 17: Sample Listing of Vātāyana Search Hits for Entire NBhū (349) Appendix 17D: Full Listing of Vātāyana Search Hits for Entire NBhū (355) Overview of Digital Appendices (356) Zusammenfassung (Thesen Zur Dissertation) (357) Summary of Results (361)

The present thesis contains a. partial critical edition; corresponding partial translation; and a discussion of the Catupithatantra (CP), a hitherto almost completely unstudied Buddhist scripture. The text was written most likely in the latter half of the 9th century in East India, it is one of the earliest samples of what later became known as the corpus of yoginitantras, and it was highly influential on the Indian subcontinent up to the 12th century. It teaches the cult of a group of goddesses headed by Jnanadakini, although the pantheon was later reshaped to include several minor deities and a. chief male god, Yogambara. The GP is written in the most idiosyncratic. register in the history of the Sanskrit language; parts of it arc virtually meaningless without the help of a commentary. I therefore edited the text along ,with the corresponding passages from the Nibandha, a commentary by a. tenth-century Eastern exegete, Bhavabhatta. The thesis consists of two volumes. The first volume consists of five chapters. After a short prologue in which I summarize my findings (1), I give an introductory study (2) in which I discuss my approach and methodology (2.1), the scanty previous scholarship on this text (2 .2), the title; structure, and taxonomical position of the scripture (2.3); thereafter I give a brief outline of contents and advance a hypothesis concerning the target audience (2.4): the next sect ion discusses the date of the text by listing its earliest attestations (2.5); in the penultimate sub-chapter I discuss the stylistic, iconographic, doctrinal/ritual; and linguistic peculiarities of the text (2 .6); the study concludes with a discussion of sites where the study of the text and worship of its pantheon arc attested (2.7). The third chapter is a survey of the literature of the CP (3). Since almost none of this material has been published, particular emphasis is given to the presentation of manuscripts. I have grouped the CP literature into scriptural works (3 .1), exegetical works (3.2), initiation manuals (3.3), and satellite texts (3 .4). After some concluding remarks (4) I give in the fifth chapter an annotated translation of about half of the CP. The chapters falling outside this selection arc presented in synopses. (5 .1-16) The appendix volume contains a critical edition of the chapters I have translated in chapter 5. For the edition 1 have used three palm-leaf and two paper manuscripts for the CP and three palm-leaf manuscripts for the commentary. With the exception of the best manuscript of the commentary, which comes from Vikramasila in Bihar; all codices were produced in Nepal. The appendix volume closes with a bibliography.