{"title":"Language and Linguistics","description":"","products":[{"product_id":"hermeneutics-and-language-in-purva-mimamsa-a-study-in-sabara-bhasya","title":"Hermeneutics and Language in Purva Mimamsa","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis critical investigation into Sabara's realism shows Satyam as the real coincidence between reality and language. Sabara's statement: Sabda speaks, it makes known is the key to language. Language by its very nature neither objectifies nor subjectifies the status of reality. It presents through Sabda what it really is. Hermeneutics sustains this intrinsic function of language. It aims at overcoming the lack of understanding.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Indian approach asserts hermeneutics as an experience in which man participates fully in reality and language as one whole. Genuine hermeneutics is thus the real response to what really is and that includes also the response to actual life.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003eOTHMAR GACHTER\u003c\/strong\u003e holds a PhD in Indian Philosophy from Banaras Hindu University, Varanasi. He is a member of the staff at Ishvani Kendra, Pune, and lectures philosophy and comparative religion at the Regional Seminary, Hyderabad, Andhra Pradesh.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"Heaven is happiness, and everyone seeks happiness\", says Sabara. Certainly, at all times, it lies at the root of man's effort to master life meaningfully. But is it an impelling force for life? It is meaning that supports man when happiness fails or is too remote from him. The desire for happiness indicates only that the source of meaning is the end.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSabara's concern for the relevance of meaning in life is obvious in his future-oriented insight into sruti and smrti. A critical investigation into his search for meaning does not suggest 'returning to the beginning', but involves 'turning to the future' which has left its impact on the past. Meanings appear and disappear, because man's urge to know what really is, brings into focus the validity of meaning. Meaning of the whole as present in Sacred Scriptures and accepted by people through centuries gives evidence that meanings have persisted. How do we arrive at their validity? What is central in the search of understanding oral and written speech? Early Purva Mimamsa points to hermeneutics and language. Why and how, for Sabra, hermeneutics and language form the basis for such a view is critically investigated in this study.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the introductory chapter hermeneutics and language in Purva Mimamsa are placed within a wider context. Sabara's view of reality (chap. II) and of language (chap. III, IV) are then investigated with strict textual reference to his Bhasya. Thus the foundation is laid for the consequences of understanding the meaning and its validity. These consequences are worked out with regard to hermeneutics as grounded in the Bhasya itself (chap. V, VI). Early Purva Mimamsa shows in Sabara Bhasya, though not in a systematic treatment, how man participates in Satyam (truth) through hermeneutics and language. Man's search for Satyam is part of the vitality and authenticity of a meaningful life. It is hermeneutics and language. Which provides a key in the search for meaning even today.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is a slightly revised form of my research submitted for the award of a Ph. D. in Philosophy at Banaras Hindu University, Varanasi. I wish to thank Prof. Dr N.S.s. Raman for his constant readiness to supervise my research. I am greatly indebted to Dr. K.D. Tripathi, a Reader of Sanskrit (Banaras Hindu University) who checked most of my English translations of the relevant Sanskrit texts, and my friend, Dr Jayendra Soni (Varanasi, Vienna) who checked the language of the original manuscript. Grateful acknowledgement is made to the Governments of India and Switzerland who supported the research with financial assistance under their Reciprocal Fellowship Scheme.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eChapters\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eHERMENEUTICS AND LANGUAGE IN PURVA MIMAMSA: SABARA BHASYA\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eSABARA'S VIEW OF REALITY\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. The drsta or the Visible\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. The adrsta or the Invisible\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ei svarga\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eii devata\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eiii apurva\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3 Assessment of the drsta and the adrsta\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eSABRA'S VIEW OF LANGUAGE; SABDA AND ITS CHARACTERISTICS\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Sabda\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. The autpattika, nitya, apauruseya Characteristics\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. The role of akrti and of the Specific Set of Phonemes\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Nityatva, aikarupya, niravayavatva Characteristics\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eSABARA'S VIEW OF LANGUAGE : SABDA IN VEDIC AND NON-VEDIC SPEECH\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Meaningful Speech\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Valid Speech\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eLANGUAGE AS THE CORE OF HERMENEUTICS\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. The Hermeneutical Concern in Sabara Bhasya\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Language and Reality\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Hermeneutics through Language\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI\u003c\/td\u003e\n\u003ctd\u003eMAN'S EXPERIENCE WITH LANGUAGE THROUGH HERMENEUTICS\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAPPENDIX :\u003c\/td\u003e\n\u003ctd\u003e(a) Textual Sources\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(b) Glossary of Sanskrit Terms\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBIBLIOGRAPHY ;\u003c\/td\u003e\n\u003ctd\u003e(a) Primary Sources\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e(b) Secondary Literature\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Othmar Gachter","offers":[{"title":"Default Title","offer_id":41556713144458,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/hermeneutics_and_language_in_purva_mimamsa_a_study_idk479.jpg?v=1683880677"},{"product_id":"sanskrit-and-the-advaitic-view-of-truth","title":"Sanskrit and the Advaitic View of Truth","description":"\u003cp style=\"text-align: left;\"\u003eIn the last century, Western philosophers have treated the subject of language and truth on the basis that either truth is uncertain and language is incapable of expressing it, or that the philosopher's task is simply to show how language can express meaning clearly and unequivocally.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book takes a radically different approach, based on the view of truth expressed in Advaita philosophy, a philosophy which is increasing of interest in the West because it answers many of the questions not answered by Western philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLanguage and truth are intimately connected in Advaita. One reason for this is the Sanskrit language because the sound and structure of the language itself appear to reflect and convey that truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author also explores these connections in other languages, and in the meaning of meaning. The book is written in a way that can be understood by the general reader.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePaul Douglas has had an enduring interest in Advaita philosophy and the Sanskrit language for much of his life, having taken up the practice of Advaita in the 1960s and the study of Sanskrit in the 1970s. He has taught both subjects for many years at the School of Economic Science in London and has written a three-year course for the School's students of Sanskrit both in the UK and abroad.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHis special interest has been the comprehensive grammar of Sanskrit as described by the famous grammarian Panini over 2000 years ago.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe aim of this book is to explore what relationship there may be between language and truth. That deceptively simple word, 'truth, can be understood in various ways, but for the purpose of this book, it is taken as understood in the philosophy of Advaita (Non-dualism). More particularly, a good part of the book discusses ways in which one language, Sanskrit, can be seen as embodying the principles of Advaita.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI took up the study of Sanskrit some thirty years ago, having been led to this by the Advaitic teaching of Sri Santananda Sarasvati, Shankaracharya of Jyotir Math from 1961 - 85. This teaching was given in conversations* with Leon MacLaren, founder and former leader of the School of Economic Science in London. In particular, I was struck by one statement: 'The grammatical rules of Sanskrit are also the rules of the creation.' This has been an enduring interest while studying the language, but it took some time to realise the obvious fact that the statement can only really begin to be critically examined and understood when there is a thorough knowledge of Sanskrit grammar. That has necessitated the penetration of the master Sanskrit grammarian, Panini, whose classic work, the Agadhydyi, with nearly 4000 sutras or succinct statements of law, was composed in the 5th century BCE. That study has proceeded slowly but steadily in the company of fellow students in the School, and much has been appreciated along the way. It may therefore be worthwhile setting down what has been discovered to provide a staging post on the way to a full understanding of the statement and its practical application.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe have been guided in these studies by the words of Sri Antananda Sarasvati, who has made a number of mind-provoking statements about the Sanskrit language. For example:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e`Sanskrit has all its words full of spiritual significance.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e`The truth was originally declared through the Sanskrit language, and it still holds the truth in its original form.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e`Sanskrit is refined and truly natural for it contains original laws and original sounds and their combinations.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI would like to thank Annick Hardaker, Helen Harper, Brian Hodgkinson, and Reverend Dr Stephen Thompson for providing me with very helpful comments on drafts of the book, and for their encouragement. I must also thank S M Jaiswal for the inspiring lead he has given over the years in investigating the philosophy of the Sanskrit language, and acknowledge that the vision and teaching of Leon MacLaren in my initial years of Sanskrit study have provided a firm foundation and direction for all later studies.\u003c\/p\u003e","brand":"Paul Douglas","offers":[{"title":"Default Title","offer_id":41561594396810,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/18466_600x_4edd1c06-1df7-4787-8b9e-764f167d7f33.jpg?v=1658994371"},{"product_id":"studies-in-mimamsa","title":"Studies in Mimamsa","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe massive and unique contribution of Mimamsa to the philosophy of language, hermeneutics, exegesis and semiology, to the philosophy of religion, epistemology and above all to the philosophy of pragmatic active life affirming continuity of cultural tradition remains important for the intellectual pursuits in the world of knowledge and culture. No system of thought can be properly and comprehensively understood without referencing Mimamsa. Research papers by eminent pundits and scholars included in this felicitation volume in honour of Dr Mandan Mishra are devoted mainly to the analytical and critical exposition of the theories of the Mimamsa system of thought, focusing attention on its relation to other disciplines and presenting a comparative study with similar Indian and Western speculations. This is perhaps the first international intellectual adventure of its kind which is bound to generate fresh thinking and create the right perspectives in the field of Mimamsa. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStudies in Mimamsa in this volume take it out of its traditionally recognised narrow confines of ritualistic interpretation of the Vedic sentences and make it part of the global philosophy of language and religion. The papers have been arranged under three sections: 1. Philosophy, Epistemology, and Ethics; 2. Language, Meaning, and Grammar; and 3. Hermeneutical Essays.\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDR. R.C. DWIVEDI was a Professor of Sanskrit and Dean, of the Faculty of Sanskrit Studies, University of Rajasthan, Jaipur. He was the author of a number of books and research papers covering various aspects of Sanskrit Studies including Alankarasastra, Buddhism, Jainism and Kashmir Saivism. Dr. Dwivedi passed away on 27th September 1993.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe massive and unique contribution of Mimamsa to the philosophy of language, hermeneutics, exegesis and semiology, to the philosophy of religion, epistemology and above all to the philosophy of pragmatic active life-affirming the continuity of cultural tradition remains important for the intellectual pursuits in the world of knowledge and culture. Its influence on other branches of learning in India is formidable. No system of thought can be properly and comprehensively understood without a reference to Mimamsa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eResearch papers by eminent pundits and scholars included in this felicitation volume in honour of my friend Dr. Mandan Mishra, who is known for his basic intellectual interest in Mimamsa, are devoted mainly to the analytical and critical exposition of its theories, focusing attention on its relation to other disciplines and presenting a comparative study with similar Indian and Western speculations. This is perhaps the first international intellectual adventure of its kind which is bound to generate fresh thinking and create the right perspectives in the field of Mimamsa. Studies in Mimamsa in this volume take it out of its traditionally recognised narrow confines of ritualistic interpretation of the Vedic sentences and make it part of the global philosophy of language and religion. It is difficult to put the papers under neat classification or watertight compartments, yet, broadly speaking, these have been arranged under three Sections: 1. Philosophy, Epistemology, Ethics; 2. Language, Meaning, and Grammar; and 3. Hermeneutical Essays.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eG.P. Bhatt in his article gives a brief statement of the non-ritualistic and purely philosophical ideas and doctrines found in the works of Mimamsa, more particularly its leading thinkers, Kumarila Bhatta and Prabhakara.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJohn A. Taber advances the arguments of Kumarila against the Buddhist denial of the existence of objects outside consciousness. He emphasizes Kumarila's assertion that the reality of the external world is revealed directly by our perceptions and other cognitions. This is based on the theory of intrinsic validity of knowledge (svatahpramanya) which is a unique contribution of Mimamsa to the Theory of Knowledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThose interested in the philosophy of religion will find certain discussions here quite exciting. Peri Sarveswara Sharma makes a close textual study of the Sambandhapariksa section of Kumarila's g Slokavartika denying creation and dissolution of the world along with a refutation of the theories of Vaiesika, Nyaya, Samkhya and Vedanta.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA paper by Lars Gohler in comparative philosophy examining the similarities in the philosophical concepts of Kumarila and K.R. Popper regarding verification and falsity of cognition underlines the contemporary significance of Mimamsa epistemology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe injunctive nature of the Vedic sentence presents a pragmatic paradox, argues Shlomo Biderman, which makes it possible to remain innocuous by opening new possibilities for understanding the role that interpretation plays in religion. He distinguishes it from the 'Semantic Paradox' found in the monotheistic context.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo moyas u Takenaka explains the relation between linga (vyapya or pervaded) and lingin (vyapaka or pervader) and the sahitya-niyama of the Bhatta School which establishes this relationship. In his view, this notion of the Bhatta School is larger than that of Vaisesika or Dharmakirti.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSelf-revealed nature of the scriptural knowledge (Vedapauru-seyalva) which is a basic concept of the epistemology of Mimamsa is critically presented in the light of Buddhist objections in a paper by J.M. Verpoorten.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe philosophy of activism, as expounded by P.T. Raju in a paper reprinted here is a strong rebuttal of the general notion of Indian ethics as life-denying or advocacy of inaction. The paper will prove affirmation of life in Indian thought leading to national regeneration and international cooperation for global peace.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHajime Nakamura demonstrates that a Western notion, such as Kantian categorical imperative, could be applied to the idea of niyoga in the Prabhakara School. He suggests that anupekso vidhih or anapeksa codan found in the philosophy of Prabhakara and the Nyaykanika, a commentary by Vacaspati Misra on the Vidhiviveka of Mandana Mira could be an Indian equivalent to the Western idea of the categorical imperative. The notion of Niyoga in Prabhakara may have been influenced by the spirit of nzaitri and karuna set forth in Buddhism as a categorical imperative. This is an important contribution to the study of comparative ethics.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to Parushottama Bilimoria, the autpattika (relation of word with the gleaning from the very beginning) thesis offers semiological insights from de Saussure's work and their extension in the writings of the contemporary French philosopher Jacques Derrida.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe problem of getting at the particular meaning of a sentence from the universal and removing incompatibility in the context is set forth and a solution suggested by K. Kunjunni Raja by expounding two forms of Abhidha According to the Prabhakaras and two operations of Laksana according to the Bhattas. He also draws the attention of the scholars to the fact that the Tatparya gakt1 is nothing more than the samsargamaryada accepted by the Navyanyaya school. The theories of abhihitanvaya held by Kamarila and anvitabhidhana are essential contributions to semantics. These are variously explored in the papers. Thus, for example, the theory of the prior existence of a meaning whole is comparatively brought out by Harold G. Coward. And again how a simple word Varna standing for phoneme or sound has been wrongly translated as 'Letter' is exposed by Albrecht Wezler with a penetrating and in-depth study of the texts and translations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSri Ramachandrudu points out that according to Kumarila grammar cannot intervene to get at the real meaning of a word or a sentence. Its usefulness is restricted to knowing the correct word to be employed in the performance of sacrifice. Purposes of Vyakarana enunciated by Patanjali in his Mahabhasya are roundly refuted by Kumarila as of no help for the interpretation of the Veda. This is a significant debate to establish the independence of exegetics from grammar, primarily concerned with determining correct words and their formation. It cannot govern its meaning, intention or interpretation.\u003c\/p\u003e","brand":"R. C. Dwivedi","offers":[{"title":"Default Title","offer_id":41561698893962,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STUDIESINMIMAMSA.jpg?v=1661237408"},{"product_id":"devavanipravesika-an-introduction-to-the-sanskrit-language","title":"Devavanipravesika","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe purpose, of writing this book, is to provide a self-contained primer, workbook and reader for teaching first-year Sanskrit students with no previous linguistic training. The author has tried throughout the work to introduce, explain and illustrate the most significant features of the language through verses, quotations, and readings.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo these ends, the grammar has been, in several areas, simplified to prevent the beginner from being more hampered than is absolutely necessary by relatively insignificant paradigms, rules and exceptions.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eUpon completion of this course, students should have a real working knowledge of the major outlines of Sanskrit sentences with some facility and read, with the help of a dictionary, approximately five to ten verses of the Valmiki Ramayana or a similar text in an hour.\u003c\/p\u003e","brand":"Robert P. Goldman, Sally J. Sutherland Goldman","offers":[{"title":"Paperback","offer_id":41647999352970,"sku":"","price":695.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41647999385738,"sku":"","price":795.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/DEVAVANIPRAVESIKA.jpg?v=1660810481"},{"product_id":"the-formation-of-the-marathi-language","title":"The Formation of the Marathi Language","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (416 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work is the English rendering of La formation de la Langue Marathe - a well-known work by Jules Bloch. The original French version was the first systematic undertaking to coordinate data on Marathi languages,- tracing its evolution and development through various stages - from Sanskrit Prakrit and Apabhramsa. Jules Bloch was an expert in Dravidian languages, especially Tamil and had studied Indo-Aryan languages. He was therefore competent to undertake the study of the Marathi language and place it in its whole environment. It is not surprising that the results of his studies stand unchallenged even half a century after the publication of his work.\u003c\/p\u003e","brand":"J. Bloch","offers":[{"title":"Default Title","offer_id":41648115286154,"sku":"","price":850.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120823228.jpg?v=1660812495"},{"product_id":"a-higher-sanskrit-grammar-for-the-use-of-school-and-college-students-m-r-kale","title":"A Higher Sanskrit Grammar","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present grammar has been prepared with a view to meeting the growing educational need of university students. The author has done his best to bring the present grammar up to the requirements of the students. In writing the various chapters of this book, the author has closely followed Pannini, as explained by Bhattoji Diksita. Many of the rules given here are translations of the relevant Sutras of Panini. The original Sutras are given in footnotes, where necessary. Sandhis and declensions are fully treated; compounds which dominate classical Sanskrit literature have received special attention; the formation of feminine bases has been illustrated; Taddhita affixes have been arranged in alphabetical order. A special feature of the present grammar is the chapter on the \"Conjugation of Verbs.\" The general rules given are amply illustrated by examples. All the verbs which change their pada when preceded by particular prepositions are given in alphabetical order. The chapter on Syntax contains almost everything given in the first 20 chapters of the author's Guide to Sanskrit Composition; the chapter on Prosody is based on the Chandomanjari and the Vrttaratnakara. The author has spared no pains to make the book as useful and as complete as possible.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present grammar book has been prepared with a view to meeting the growing educational needs of university students. The author has done his best to bring the present book up to the requirements of the students. In writing the various chapters of this book, the author has closely followed Panini, as explained by Bhaṭṭoji Dikṣita. Many of the rules given here are translations of the relevant Sutras of Panini. The original Sutras are given in footnotes, where necessary. Sandhis and declensions are fully treated; compounds which dominate classical Sanskrit literature have received special attention; the formation of feminine bases has been illustrated; Taddhita affixes have been arranged in alphabetical order. A special feature of the present grammar book is the chapter on the \"Conjugation of Verbs.\" The general rules given are amply illustrated by an example. All the verbs which change their pada when processed by particular prepositions are given in alphabetical order. The chapters on Syntax contain almost everything given in the first 20 chapters of the authors' Guide to Sanskrit composition; the chapter on Prosody is based on the Chandomanjari and the vrttaratnakara. The author has spared no pains to make this book as useful and as complete as possible.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present Grammar has been prepared with a view to meet the growing wants of Indian University students. The University examiners have been, of late, evincing a desire to exact a more thorough knowledge of the obscurer and therefore more difficult parts of Sanskṛit Grammar, than was required formerly. In fact, a student of the present day, with Sanskrit as his second language, must, if he wishes to pass his University examinations with credit acquire more than general knowledge of the various departments of Sanskṛit Grammar; while none of the grammars now accessible to the Indian student with the exception of one or two, supply him with the necessary information on the various topics discussed in the original Sanskṛit works. Dr. Bhandarkar's books, though ingeniously sketched and admirably executed, are admittedly meant to introduce a student to the vast field of Sanskrit Grammar. Dr. Kielhorn' Grammar aims more at brevity and perspicuity than at fullness of treatment with conciseness. Prof. Whitney's grammar is too elaborate, and therefore too high for the ordinary student. Prof. Monier Williams' grammar, and others, though excellent in themselves, are expressly written for European students and are more suited to them than to the Indian student. I have, therefore, done my best to bring the present Grammar up to the requirements of the high standard. Now, a few words on the scope and arrangement of the work and I will conclude. As remarked by Dr. (Now sir) Bhaandarkar* \"Grammar was not an empiric study with Panini and the other ancient grammarians of India.\" In fact, in the hands of the ancient Grammarians of India, Sanskṛit Grammar rose to the dignity of science and must be studied as such. To quote the words of the learned Doctor again \"Its study possesses an educational value of the same kind as that of Euclid and not much inferior to it in degree. For to make up a particular form the mind of the student has to go through a certain process of synthesis.\" To split up, therefore, a general rule of the ancient Indian grammarians into a number of the particular cases it comprehends, as is done by some modern writers on Sanskrit grammar, is not to build up but to destroy, not to simplify the difficulties of the student but to embarrass him. For Grammar, then, to be practical and correct, in my humble opinion, it must be based on indigenous works, understood and studied in their genuine scientific spirit. In writing the various chapters of this book (except the one on the 'Conjugation of Verbs') I have closely followed Panini as explained by Bhattoji Dikshit (the Kashika of Vamana is also occasionally referred to). Many of the rules given are translations of the Sútras of Panini, much matter being thus compressed into a small compass. The original Sutras, where necessary, are given in footnotes as help to memory. Sandhis and declensions are very full Compounds which play such an important part in Sanskrit literature, and which, yet, are very summarily disposed of in many grammars, have received special attention, almost everything in the Siddhanta Kaumudi being included. The formation of feminine bases which is not considered separately in other grammars has been treated here in a separate chapter (VI). The seventh chapter deals with the Taddhita affixes (i.e. affixes forming secondary nominal bases) which, for the convenience of the student and the occasional referer, have been arranged here in alphabetical order, each followed by a number of the derivatives formed by it. The question of gender which so much perplexes the foreigner has been dealt with in the eighth chapter, while the ninth treats \"Indeclinables.\" The first nine chapters thus form what may be called the first part of the book, in as much as they deal with all that relates to the noun (declinable and indeclinable). But a special feature of the present Grammar is the chapter on the 'Conjugation of Verbs. No part of Sanskrit Grammar is more difficult and perplexing and therefore more calculated to tire out the patience of the young student, than the 'Conjugation of Verbs.' It is, therefore, written with a special Preface to the student's difficulties. The general rules given are amply illustrated by examples. Almost all the roots which are likely to puzzle the student in conjugating them in a particular tense or mood have been fully conjugated. In the eleventh chapter, all the verbs which change their Pada when preceded by particular prepositions are given in alphabetical order with illustrations where necessary. Two more chapters, one on syntax and the other on prosody, have also been added. The chapter on syntax contains almost everything given in the first 20 chapters of Prof. Apte's 'Guide to Sanskrit Composition,' the same original having been followed by both. The chapter on prosody is based on the Chhandomanjarî and the Vṛttaratnakara. The book closes with a long list of verbs (added at the suggestion of my publishers) containing almost all the roots in Sanskrit and giving the 3rd pers. sing. in the important tenses and moods. Thus it will be seen that I have spared no pains to make the book as useful and as complete as possible. Also such of the technical terms used in original Sanskrit Grammar as the student always meets with in Sanskṛt commentaries, are given in their proper places with their explanations. In writing this Grammar, I have occasionally used Monier Williams's, Dr. Kielhorn's and Whitney's grammar to all of whom I make ample acknowledgements. My special thanks are due to Dr. Bhandarkar whose two books of Sanskrit were my chief guide in writing out the chapter (on) the 'Conjugation of Verbs,' and to the late Prof. Apte whose excellent 'Guide to Sanskrit Composition,' I am indebted for some of the illustrations given in the Thirteenth chapter. I have also to thank my friend Mr. Uddhavacharya Ainapure for his occasional help and for the pains he took in preparing this Grammar list of Verbs added at the end and carrying it through the press. This being the first attempt of the Author to bring into one volume the various departments of Sanskrit Grammar as fully and as concisely as possible, the Author hopes that the public will take an indulgent view of the work, and pardon him for any of the inaccuracies, mistakes of typography, \u0026amp;c. that might have crept in notwithstanding his best care. It is a sufficient excuse for these to say that the whole volume was written and carried through the press in less than a year. Before concluding I have also to thank Mr. Vinayaka Narayana, proprietor of the firm of Messrs. Gopal Narayan \u0026amp; Co., my publishers of this Grammar, for the care with which he passed the sheets through the press. Lastly, I beg to say that I shall be very grateful for any corrections and suggestions that may be sent to me by my indulgent readers and critics and will try to profit from them if the book reaches a second edition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS.\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eCHAP.\u003c\/p\u003e\n\u003col type=\"I\"\u003e\n\u003cli\u003eThe Alphabet\u003c\/li\u003e\n\u003cli\u003eRules of Sandhi:-\n\u003col\u003e\n\u003cli\u003eSvarasandhi;\u003c\/li\u003e\n\u003cli\u003eHalsandhi;\u003c\/li\u003e\n\u003cli\u003eVisargasandhi.\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003eSubanta or Declension of nouns, substantive and adjective\n\u003col\u003e\n\u003cli\u003eBases ending in vowels (section I)\u003c\/li\u003e\n\u003cli\u003eBases ending in consonants (section II)\u003c\/li\u003e\n\u003cli\u003eIrregular bases\u003c\/li\u003e\n\u003cli\u003eWords of irregular declension\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003ePronouns and their Declension\u003c\/li\u003e\n\u003cli\u003eNumerals and their Declension\u003c\/li\u003e\n\u003cli\u003eDegrees of Comparison\u003c\/li\u003e\n\u003cli\u003eCompounds\n\u003col\u003e\n\u003cli\u003eDwandwa or the copulative compounds\u003c\/li\u003e\n\u003cli\u003eTatpurusha or the Determinative compounds\u003c\/li\u003e\n\u003cli\u003eKarmadharaya or the Appositional compounds\u003c\/li\u003e\n\u003cli\u003eUpapada compounds\u003c\/li\u003e\n\u003cli\u003eBahuvrihi or Attributive compounds\u003c\/li\u003e\n\u003cli\u003eAvyayibhava or the Adverbial compounds\u003c\/li\u003e\n\u003cli\u003eGeneral rules applicable to all compounds\u003c\/li\u003e\n\u003cli\u003eOther changes in connection with compounds\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003eFormation of Feminine Bases\u003c\/li\u003e\n\u003cli\u003eSecondary Nominal Bases derived by the addition of the Taddhita or Secondary affixes\u003c\/li\u003e\n\u003cli\u003eGender\u003c\/li\u003e\n\u003cli\u003eAvyayas or Indeclinables:-\n\u003col\u003e\n\u003cli\u003ePrepositions,\u003c\/li\u003e\n\u003cli\u003eAdverbs\u003c\/li\u003e\n\u003cli\u003eParticles.\u003c\/li\u003e\n\u003cli\u003eConjugations.\u003c\/li\u003e\n\u003cli\u003eInterjections.\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003eConjugation of Verbs\n\u003col\u003e\n\u003cli\u003eActive Voice (Section I)\u003cbr\u003e1. Roots with unchangeable Bases (1st, 4th, 6th and 10th classes)\u003cbr\u003e2. Roots of the 1st, 4th, 6th and 10th classes which form their bases irregularly\u003cbr\u003e3. Roots with changeable bases (2nd, 3rd, 5th, 7th, 8th and 9th classes)\u003cbr\u003e2. General or,\n\u003col type=\"a\"\u003e\n\u003cli\u003eNon Conjugational tenses and moods\u003c\/li\u003e\n\u003cli\u003e(the two futures and conditional) First Future.\u003c\/li\u003e\n\u003cli\u003eSecond future and conditional\u003c\/li\u003e\n\u003cli\u003ePerfect\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003col\u003e\n\u003cli\u003eIrregular bases\u003c\/li\u003e\n\u003cli\u003ePeriphrastic Perfect\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003col type=\"a\" start=\"4\"\u003e\n\u003cli\u003eAorist\u003cbr\u003e1st Variety\u003cbr\u003e2nd Variety\u003cbr\u003e3rd Variety\u003cbr\u003e6th Variety\u003cbr\u003e7th Variety\u003cbr\u003e4th Variety\u003cbr\u003e5th Variety\u003c\/li\u003e\n\u003cli\u003ebenedictive\u003c\/li\u003e\n\u003c\/ol\u003e\nSection II\n\u003col type=\"a\"\u003e\n\u003cli\u003ePassive\u003c\/li\u003e\n\u003cli\u003eNon-Conjugational tenses and moods\n\u003col\u003e\n\u003cli\u003ePerfect\u003c\/li\u003e\n\u003cli\u003eAorist\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003eDerivative Verbs (Section III)\n\u003col type=\"a\"\u003e\n\u003cli\u003eCausals\u003c\/li\u003e\n\u003cli\u003eDesideratives\u003c\/li\u003e\n\u003cli\u003eFrequentatives\u003c\/li\u003e\n\u003cli\u003eNominal Verbs\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003eParasmaipada and Atmanepada\u003c\/li\u003e\n\u003cli\u003eVerbal Derivatives or Primary Nominal Bases.\u003c\/li\u003e\n\u003cli\u003eSyntax:-\n\u003col\u003e\n\u003cli\u003eConcord.\u003c\/li\u003e\n\u003cli\u003eGovernment\u003c\/li\u003e\n\u003cli\u003ePronouns\u003c\/li\u003e\n\u003cli\u003eParticiples.\u003c\/li\u003e\n\u003cli\u003eTenses and Moods.\u003c\/li\u003e\n\u003cli\u003eIndeclinables\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003eAPPENDIX:- 1. Prosody\u003c\/p\u003e\n\u003col\u003e\n\u003cli\u003eSamavrittas\u003c\/li\u003e\n\u003cli\u003eVishama Vrittas\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003eAPPENDIX 2\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eDhatukosha\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"M. R. Kale","offers":[{"title":"Paperback","offer_id":41648124788874,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41648124821642,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HIGHERSANSKRITGRAMMAR.jpg?v=1660812817"},{"product_id":"intermediate-hindi-madhyamik-hindi","title":"Intermediate Hindi","description":"\u003cdiv class=\"product-single__description rte\" data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIntermediate Hindi is a selection of teaching materials for teaching Hindi as a second or foreign language. It consists of a number of passages mostly published materials for general reading designed to teach the grammatical points assigned for the intermediate level. The texts provide a wide range of vocabulary (including Indo-Aryan and Perso-Arabic near-synonyms), a variety of topics suited for conversations among students, and typically South Asian Social and Cultural contexts. Each text is followed by a detailed glossary, grammatical explanations for selected constructions, notes on vocabulary and fixed expressions, and exercises and homework assignments. There are also sections on word study and pronunciation. Each volume represents one semester (approximately 48 hours) of classroom instruction.\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Yamuna Kachru, Rajeshwari pandharipande","offers":[{"title":"Paperback","offer_id":41648253862026,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41648253894794,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120805590.jpg?v=1660815982"},{"product_id":"pali-metre-a-contribution-to-the-history-of-indian-literature","title":"Pali Metre","description":"\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (265 Pgs.)\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\n\u003cstrong\u003eAbout The Book:pali\u003c\/strong\u003e\u003cstrong\u003e \u003c\/strong\u003e\n\u003c\/div\u003e\n\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/div\u003e\n\u003cdiv aria-expanded=\"true\" class=\"a-expander-content a-expander-partial-collapse-content a-expander-content-expanded\" data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe present work is a study of the problems presented by the metres in the Pali Canon, seen in their historical setting as representing the Early Middle Indian phase in the development of Indian metrics. During this phase, which is regarded as corresponding to a turning point in the linguistic transition from Old Indian (Vedic) to Late Middle Indian (Apabhramsa), a number of new metres appeared and an entirely new technique of versification was developed, differing in principle from the old Vedic technique. The new technique was adopted alike for the Sanskrit and Prakrit literature of the following centuries and its understanding should lead to a better appreciation of that phase of Indian poetry too. The attempt is made to collect and assess all previous contributions to the study of the ancient Indian metres and closely related subjects. The interrelations between these connected fields have been sought, leading to mutual elucidation of problems. The language of the Pali Canon presents many difficulties which have to be investigated before we can tackle the problems of scansion, whilst the linguistic and metrical trends constantly interacted. The most significant feature of the new metres was their close connection with music, the study of which has proved to be indispensable in our research on the history of Indian literature. Pali Text Society, Ancillary Works\u003c\/span\u003e\u003c\/div\u003e","brand":"A. K. Warder","offers":[{"title":"Default Title","offer_id":41652199587978,"sku":"","price":425.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/palimetre.jpg?v=1660892844"},{"product_id":"a-rapid-sanskrit-method","title":"A Rapid Sanskrit Method","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHere is a textbook of Sanskrit grammar whose popularity with teachers and students alike has been on increase since its first printing. In it the essentials of Sanskrit grammar are carefully organized in thirty selected lessons. Interest in lessons is added by quotations of vocabulary from original Sanskrit, and the student is encouraged to read and memorize them. The lessons are followed by appendixes which are of no less interest. The inclusion of English-Sanskrit and Sanskrit-English glossaries is a special feature of the book. The reprint of A Rapid Sanskrit Method will be welcomed by the students as well as the teachers.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author:\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGeorge L. Hart studied under Professor Daniel Ingalls and obtained his Ph.D. in Sanskrit and Indian studies from Harvard University in 1970. He taught Sanskrit and Tamil at the University of California, at Berkeley, At present, he is a Professor at the Department of South and Southeast Asian Studies, at the University of California, Berkeley.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr Hart's major research work to date is The Poems of Ancient Tamil: Their Milieu and Their Sanskrit counterparts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Sanskrit language is perhaps the one thread which binds together the many disparate cultures of Hindu India. That would be reason enough for any student of India to learn it, but there are other reasons which are equally valid.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSanskrit, or samskrtabhasa, \"the refined language,\" evolved from the tongue in which the\u003cspan\u003e Vedas \u003c\/span\u003ewere written sometime in the later half of the second millennium B.C., a language known actually been a language spoken by the common people (unlike its forerunner, Vedic), was standardized once and for all by the great grammarian Panini and his predecessors in about the fifth century B.C. From that time until the hegemony of the Moslems, it remained the chief language used in India for communication from one region to another (with the possible exception of the five centuries before Christ, when the use of Prakrit was common). Sanskrit was, moreover, the language for nearly two thousand years. It is, like Chinese, Arabic, Greek, and Latin, one of the few languages which have been a carrier of culture over a long period of time. Thus, the variety of writings in it, and the quantity of those writings, are staggering. An incomplete list of subjects treated in Sanskrit, usually with great prolixity, is as follows:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Four Vedas\u003cbr\u003eThe Brahmanas and Aranyakas\u003cbr\u003eThe Upanisads\u003cbr\u003eGrammar (Vyakaranasastram)\u003cbr\u003eEpic (pauranika) literature-including 18 major puranas, 18 minor puranas, and hundreds of sthalapuranas.\u003cbr\u003eClassical literature, including hundreds of plays, kavyas and other classical forms.\u003cbr\u003eBuddhist Mahayana literature\u003cbr\u003eWorks on esthetics (alamkarasastram)\u003cbr\u003eWorks on erotics\u003cbr\u003eWorks on medicine\u003cbr\u003eWorks on Philosophy and theology, comprising six main orthodox Hindu systems, six main heterodox systems, and scores of subsystems\u003cbr\u003eWorks on logic\u003cbr\u003eStotras-devotional hymns\u003cbr\u003eDictionaries\u003cbr\u003eWorks on astronomy and astrology\u003cbr\u003eWorks on mathematics\u003cbr\u003eLawbooks\u003cbr\u003eWorks on ritual\u003cbr\u003eWorks on Tantrism\u003cbr\u003eWorks on architecture\u003cbr\u003eHistories\u003cbr\u003ePanegyrics\u003cbr\u003eInscriptions\u003cbr\u003eWorks on music\u003cbr\u003eWorks on sculpture and painting.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn most of these subjects, there is immense literature still extant. Indeed, a rough estimate of the works which will be listed in The New Catalogues Catalogorum yields a total of about 160, 000 works still extant in Sanskrit, many so difficult that it would take years of study to properly understand them. and while it would be wrong to suppose that every work in Sanskrit is of great esthetic or scientific value, the fact remains that Sanskrit does have its share of great writers: Kalidasa ranks with the greatest poets, Panini is without question the greatest pre-modern grammarian, the\u003cspan\u003e Mahabharata \u003c\/span\u003eranks with the Iliad and the Odyssey, and the Bhagavatapurana is among the finest works of devotion ever written, being equal in my opinion only by other works in Indian languages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSanskrit is important for students of linguistics, and especially for Indo-Europeanists, as Vedic is one of the closest languages to Indo-European, the parent of most European and North Indian languages. Panini's system itself has been an object of the study of many modern linguistics students; its discovery has been called the beginning of the modern science of linguistics.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor students of all modern Indian languages (except perhaps\u003cspan\u003e Urdu\u003c\/span\u003e, some knowledge of Sanskrit is essential. Not only are the North-Indian languages descended from Sanskrit (or something close to it); in addition, all of the Indian languages (except Tamil and Urdu) draw on Sanskrit for most of their technical vocabulary, with the result that they have tens of thousands of words taken unchanged from Sanskrit. Indeed, works in Telugu, Kannada, and Malayalam often possess Sanskrit compounds more complex than those normally encountered in Sanskrit literature itself, a state of affairs which, I am told, applies also to some of the North-Indian languages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThus an excellent argument can be made that for most students of India, an acquaintance with Sanskrit is helpful and that for many it is essential. Yet I strongly feel that the importance of the other Indian languages should also be pointed out here, if only because so many Indologists in the past have felt that it is enough if students of ancient and medieval India know only Sanskrit. As a student of Tamil with some acquaintance with other South-Indian languages and literature, I have been struck by the extent and quality of the classical literature in each of the Dravidian languages. And not only in the extent but also in the profound difference between the classical literature in each Sanskrit. Indeed, it seems to me now that any student who knows only Sanskrit and does not know any South Indian language, cannot hope to fathom accurately any aspect of South Indian history, and that his awareness of classical Indian literature can only be one-sided, like that of a classics student who knows only Latin or only Greek. This is especially true with regard to Tamil literature, which rivals Sanskrit in size and scope as well as quality. Yet a reader of most of the histories of Indian literature, of Indian esthetics, of Indian religion, and of India itself cannot help but be taken aback at how rarely non-Sanskritic sources are even mentioned (much less consulted) by writers on these subjects. The fact is that most authors have written as if Sanskrit and its close relatives constitute the only classical tradition of India, ignoring the fact that all of the Southern languages and many of the Northern languages have classical or medieval literature which is vitally important for most of the fields investigated by Indologists. Because of this, many areas of Indology need extensive revision, a process which will occupy the attention of Indologists for many years. The student should also keep in mind the fact that Sanskrit, in spite of its size, is a classical language, with no living tradition. To neglect the study of a modern Indian language is to cut oneself off from modern India, to restrict oneself that access to a living culture which is of great help in the understanding of all aspects of India. Thus I feel that it is essential that Indologists combine with their study of Sanskrit the study of at least one modern Indian language, chosen with their eventual specialization in mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA note concerning the use of this book is in order. Before receiving its final form, it was used for a semester at the University of Wisconsin. During that time, many mistakes were corrected, and several explanations that the students found unclear were rewritten. The book is intended to be completed in one semester by a class which meets for three hours a week. The introduction should be completed in a week, after which lessons 1-12 should be covered at the rate of three a week. Thereafter, it is necessary to go slower, spending two classes on each lesson. Each teacher will have to find his own speed, but I feel that it is inadvisable to go slower than this. It may not be possible to finish the entire primer in one semester, but it should be possible to go at least through lesson 27. During the second semester, Lanman's Sanskrit Reader should be the text, with between one and two pages covered at each class meeting, so that all (or almost all) of the selections through page 56 (the end of the Kathasaritsagara section) are covered. It is not necessary to complete any unfinished lessons of this primer during the second semester, but the students should read over and assimilate the grammatical material in the remaining lessons and the appendix. During the second year, I feel that it is best to read material which is relatively easy-ideally, material from the epics. For example, the entire Gita may be covered during the first semester of the second year, while material from the epics may be read during the second, at the rate of 20-25 slokas a class (assuming three classes a week). Then, by the third year, the student should be prepared to begin the study of more technical materials.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor virtually everything which is good in this book, I have Daniel H. H. Ingalls, my teacher and guru, to thank. The method is based ultimately on the way in which he taught me Sanskrit, as the suggestions for material to be covered in subsequent semesters given above. I can only repeat his advice at this point; that, while the class study is essential for a Sanskritist, it is equally essential that he supplement his study with extensive Sanskrit reading on his own after the first year. This means between 10 and 20 hours a week of extra work. The best materials for such outside work I have found are the Mahabharata and the Kathasaritsagara (again, at Ingalls' suggestion).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe ultimate aim of the course of study outlined above is to make the student nearly as fluent in reading Sanskrit as he is in reading his own language. I would stress that no matter what field of Sanskrit a student wishes to investigate, fluency in simple Sanskrit is a prerequisite. I have found that students who can-not read easy Sanskrit with facility simply cannot handle more difficult texts, no matter how much effort they put forth, for they lack an intuitive model for the structure of the language, something which can be acquired only by the extensive rapid reading of the sort which cannot be carried on in the more technical subjects. Thus I would strongly advise all students of philosophy or other technical subjects to become fluent enough in simple Sanskrit to read at least 30 (and, ideally, 100) slokas an hour.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is commonplace that valuable endeavours require work and effort. Certainly, as this Preface suggests, the learning of Sanskrit is no exception to this rule. Yet the results of such a study are valuable in so many ways that it is impossible to list them all. Suffice it to say that the student will find his entire awareness broadened by the ability to conceive things in a different cultural context which the study of Sanskrit imparts.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA Note of Thanks\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction: The Sanskrit Alphabet\u003c\/td\u003e\n\u003ctd\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThematic verbs; present active endings\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe cases; declensions of deva, phalam\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe middle present\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSamdhi of final vowels\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSamdhi of -as, -as, -s, -r\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSamdhi: -r, -n, -t, -n-\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eAgni, Kirti, sena\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eThe imperfect middle: use of iti\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe imperfect middle: use of iti\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eDeclensions of nadi and Pad\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eDeclensions of datr, rajan\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eDeclensions of aham, tvam, sa\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eAyam and asau; relatives\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe optative active; nouns in -u\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe optative middle; nouns in -s\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe imperative active; tatpurusa compounds\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe imperative middle; dvandva compounds\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eBahuvrihi compounds\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eAthematic verbs, class 2\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eAthematic verbs, class 5, 7, 8, and 9\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eAthematic verbs, class 3; reduplication\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003ePossessives in -in, -vant, -mant; Present active participles\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe present middle participle; the locative and genitive absolutes\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eThe Passive\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe causative\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003ePast passive participles; Past active participles\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe continuative; verbal prefixes\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe infinitive; the simple future; the periphrastic future\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eThe perfect periphrastic; the perfect participle\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe three gerundives\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix I\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe aorists\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe desiderative\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Intensive\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe denominative\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix 2. A review sheet\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSanskrit-English glossary\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEnglish-Sanskrit glossary\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"George L . Hart","offers":[{"title":"Paperback","offer_id":41652214399114,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41652214431882,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/RAPIDSANSKRITMETHOD.jpg?v=1660893625"},{"product_id":"recent-research-in-paninian-studies","title":"Recent Research in Paninian Studies","description":"\u003cp style=\"text-align: left;\"\u003eThe present volume is a continuation of the bibliography and study presented in Panini, A Survey of Research, first published in the Netherlands (The Hague: Mouton \u0026amp; Co., 1976), subsequently published in India (Delhi: Motilal Banarsidass, 1980) and reprinted in 1997. The basic format adopted for the first survey is observed here: a bibliography of major work done since 1975, including materials which came to the author's knowledge up to December of 1997, is followed by his appraisal of this work with extensive references to primary sources which are the bases of scholarly discussions and notes.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cdiv class=\"product-single__description rte\"\u003e\n\u003cp style=\"text-align: left;\"\u003eGeorge Cardona is a Professor (emeritus) of Linguistics at the University of Pennsylvania. He is the author of several works on Sanskrit grammar (vyakarana), principally in the Paninian tradition, on the history of Indo-Aryan languages, and Gujarati.\u003c\/p\u003e\n\u003cmeta charset=\"UTF-8\"\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePreface to the Second Revised Edition\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePreface to the First Editon\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eConventions and Abbreviations\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e7-93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eSurvey\u003c\/td\u003e\n\u003ctd\u003e95-275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e1.\u003c\/td\u003e\n\u003ctd width=\"75%\"\u003eHistories of Sanskrit grammar, surveys of research, bibliographies\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.1.\u003c\/td\u003e\n\u003ctd\u003eHistories of Sanskrit grammar\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.2.\u003c\/td\u003e\n\u003ctd\u003eSurveys of research\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.3.\u003c\/td\u003e\n\u003ctd\u003eBibliographies\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003ePanini, Katyayana and Patanjali\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.\u003c\/td\u003e\n\u003ctd\u003ePanini: The Astadhyayi\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.1.\u003c\/td\u003e\n\u003ctd\u003eEditions, translation, indexes and lexicons of the Astadhyayi\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.1.1.\u003c\/td\u003e\n\u003ctd\u003eEditions and translations of the sutrapatha\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.1.2.\u003c\/td\u003e\n\u003ctd\u003eEditions of the dhatupatha and the ganapatha\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.1.3.\u003c\/td\u003e\n\u003ctd\u003eLexicons and indexes\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2.\u003c\/td\u003e\n\u003ctd\u003eConcerning the original text of the Astadhyayi\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2.1.\u003c\/td\u003e\n\u003ctd\u003eEvidence of pre-Paninian grammarians\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2.2.\u003c\/td\u003e\n\u003ctd\u003eExtant works which have been attributed to pre-Paninians\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2.2a\u003c\/td\u003e\n\u003ctd\u003eApisali\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2.3.\u003c\/td\u003e\n\u003ctd\u003eInterpolations in and modifications of the Astadhyayi sutrapatha\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2.4.\u003c\/td\u003e\n\u003ctd\u003eThe dhatupatha\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2.5.\u003c\/td\u003e\n\u003ctd\u003eThe ganapatha\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.2.6.\u003c\/td\u003e\n\u003ctd\u003eMetarules\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.3.\u003c\/td\u003e\n\u003ctd\u003eOther texts usually associated with the Astadhyayi\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.3.1.\u003c\/td\u003e\n\u003ctd\u003eThe unadisutras\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.3.2.\u003c\/td\u003e\n\u003ctd\u003eThe phitsutras\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.3.3.\u003c\/td\u003e\n\u003ctd\u003eThe linganusasana\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.3.4.\u003c\/td\u003e\n\u003ctd\u003eThe Paniniyasiksa\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.\u003c\/td\u003e\n\u003ctd\u003eThe system of the Astadhyayi\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.1.\u003c\/td\u003e\n\u003ctd\u003ePanini's derivational system\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.2.\u003c\/td\u003e\n\u003ctd\u003eThe composition of the grammar: general organization, rule order, types of rules\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.2a.\u003c\/td\u003e\n\u003ctd\u003eGeneral organization\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.2b.\u003c\/td\u003e\n\u003ctd\u003eRule order and the application of rules\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.2c.\u003c\/td\u003e\n\u003ctd\u003eTypes or rules\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.3.\u003c\/td\u003e\n\u003ctd\u003eMetalanguage: technical terminology, metarules, stylistics\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.3a.\u003c\/td\u003e\n\u003ctd\u003ePanini's technical terminology: generalities\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.3b.\u003c\/td\u003e\n\u003ctd\u003ePanini's technical terminology: particular terms\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.3c.\u003c\/td\u003e\n\u003ctd\u003ePanini's technical terminology: markers\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.3d.\u003c\/td\u003e\n\u003ctd\u003eThe grammar of Panini's metalanguage\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.3e.\u003c\/td\u003e\n\u003ctd\u003eStylistics\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.4.\u003c\/td\u003e\n\u003ctd\u003ePanini's system of phonology and morphophonemics\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.4a.\u003c\/td\u003e\n\u003ctd\u003ePhonetics\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.4b.\u003c\/td\u003e\n\u003ctd\u003ePhonology, morphophonemics\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.4c.\u003c\/td\u003e\n\u003ctd\u003eThe Sivasutras\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.5.\u003c\/td\u003e\n\u003ctd\u003ePanini's system of grammar\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.5a.\u003c\/td\u003e\n\u003ctd\u003eVerbal and nominal morphology\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.5b.\u003c\/td\u003e\n\u003ctd\u003eSyntax\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.5b.1.\u003c\/td\u003e\n\u003ctd\u003eGeneral\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.5b.2.\u003c\/td\u003e\n\u003ctd\u003eKarakas and Karaka rules\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.5c.\u003c\/td\u003e\n\u003ctd\u003eSemantics\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.6.\u003c\/td\u003e\n\u003ctd\u003eStudies of particular rules\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.6a.\u003c\/td\u003e\n\u003ctd\u003eVedic rules\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.6b.\u003c\/td\u003e\n\u003ctd\u003eOther rules\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.7\u003c\/td\u003e\n\u003ctd\u003eComparisons of Panini's system with other systems\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.7a.\u003c\/td\u003e\n\u003ctd\u003eComparisons with other Indian systems\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.7b.\u003c\/td\u003e\n\u003ctd\u003eComparisons with modern systems and techniques\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1.4.8.\u003c\/td\u003e\n\u003ctd\u003eThe language described by Panini\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.\u003c\/td\u003e\n\u003ctd\u003eThe Mahabhasya\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.1.\u003c\/td\u003e\n\u003ctd\u003eEditions and translations of the Mahabhasya and its commentaries\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.1.1.\u003c\/td\u003e\n\u003ctd\u003eEditions\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.1.2.\u003c\/td\u003e\n\u003ctd\u003eTranslations\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.2.\u003c\/td\u003e\n\u003ctd\u003eOn the history of the Mahabhasya text\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.3.\u003c\/td\u003e\n\u003ctd\u003eGeneral studies of the Mahabhasya\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.4.\u003c\/td\u003e\n\u003ctd\u003eHistorical change and Paniniyas\u003c\/td\u003e\n\u003ctd\u003e229.\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.5.\u003c\/td\u003e\n\u003ctd\u003eTechniques of interpretation\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.6.\u003c\/td\u003e\n\u003ctd\u003eDiscussions of philosophical import\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2.7.\u003c\/td\u003e\n\u003ctd\u003eOther studies of the Mahabhasya\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.\u003c\/td\u003e\n\u003ctd\u003eChronology and realia\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.1.\u003c\/td\u003e\n\u003ctd\u003ePanini and the pratisakhyas\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.2.\u003c\/td\u003e\n\u003ctd\u003eRealia\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eLater commentaries\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.\u003c\/td\u003e\n\u003ctd\u003eRunning commentaries\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.1.\u003c\/td\u003e\n\u003ctd\u003eThe Kasikavrtti and its commentaries\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.2.\u003c\/td\u003e\n\u003ctd\u003eOther running commentaries\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.2.1.\u003c\/td\u003e\n\u003ctd\u003eThe Bhasavrtti\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.2.2.\u003c\/td\u003e\n\u003ctd\u003eThe Sabdakaustubha\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.2.3.\u003c\/td\u003e\n\u003ctd\u003eThe Durghatavrtti\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.\u003c\/td\u003e\n\u003ctd\u003eReordered commentaries\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.1.\u003c\/td\u003e\n\u003ctd\u003eWorks prior to the Siddhantakaumudi\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3.2.\u003c\/td\u003e\n\u003ctd\u003eThe Siddhantakaumudi, its commentaries and abridgements\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eTreatises on semantics and philosophy of grammar\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.1.\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.2.\u003c\/td\u003e\n\u003ctd\u003eBhartrhari\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.2.1.\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.2.2.\u003c\/td\u003e\n\u003ctd\u003eThe Vakyapadiya: editions and translation\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.2.3.\u003c\/td\u003e\n\u003ctd\u003eAuthorship of the Vrtti\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.2.4.\u003c\/td\u003e\n\u003ctd\u003eStudies on the doctrines set forth in the Vakyapadiya\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3.\u003c\/td\u003e\n\u003ctd\u003eLater semantic treatises\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.3.1.\u003c\/td\u003e\n\u003ctd\u003eEditions, translation and studies\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003ePaninian studies and cognitive studies and technology\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eLiterary works illustrating grammatical rules\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eA summary of trends\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e279-322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eIndexes\u003c\/td\u003e\n\u003ctd\u003e323-369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eIndex of Names\u003c\/td\u003e\n\u003ctd\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eIndex of primary sources\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eIndex of primary sources: Panini, A Survey of Research\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eAddition and Corrections\u003c\/td\u003e\n\u003ctd\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/div\u003e","brand":"George Cardona","offers":[{"title":"Default Title","offer_id":41652216955018,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/recentresearchinpaninianstudies.jpg?v=1660893897"},{"product_id":"the-roots-verb-forms-and-primary-derivatives-of-the-sanskrit-language","title":"The Roots, Verb-Forms And Primary Derivatives Of The Sanskrit Language","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003ePaperback Edition (264 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work is intended especially as a Supplement to the author's Sanskrit Grammar giving a fulness of detail that was not there practicable, nor admissible as part of the grammar itself, all the quotable roots of the language, with the tense and conjugation systems made from them, and with the noun and adjective (infinitival and participial) formation that attach themselves most closely to the verb; and further with the other derivative noun and adjective-stems usually classed as primary. Everything given is dated with such accuracy as the information thus far in hand allows. In the indexes of stems given at the end of the volume, a classification is adopted which is intended to facilitate the historical comprehension of the language, by distinguishing what belongs respectively to its older and its later periods from that which forms a part of it through the whole history.\u003c\/p\u003e","brand":"William Dwight Whitney","offers":[{"title":"Default Title","offer_id":41663106351242,"sku":"","price":350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ROOTSVERBFORMSANDPRIMARYDERIVATIVES.jpg?v=1661159496"},{"product_id":"sanskrit-grammar","title":"Sanskrit Grammar","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Sanskrit Grammar is on a somewhat different plan from those already in use. It presents the facts of the language primarily as they show themselves in use in literature and only secondarily as they are laid down by the native grammarians. It also includes in the presentation the forms and constructions of the older language as exhibited in the Vedas the Brahmanas the Epics and the Puranas. The author has cast all statements classifications, etc; into a form consistent with the teachings of linguistic science. With the practical needs of the students of the language in mind different sizes of types have been used to make the work very useful to the reader whose object is to acquire a knowledge of the classical sanskrit. A Historical treatment of the facts of the language has also been made.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePreface, Introduction, I. Alphabet, II. System of Sounds; Pronunciation, III. Rules of Euphonic Combination, IV. Declension, V. Nouns and Adjectives, VI. Numerals, VII. Pronouns, VIII. Conjugation, XI. The Present-System, X. The Perfect-System, XI. The Aorist-Systems, XII. The Future-Systems, XIII. Verbal Adjectives and Nouns: Participles, Infinitives, Geruns, XIV. Derivative or Secondary Conjugation, XV. Periphrastic and Compound Conjugation, XVI. Indeclinables, XVII. Derivation of Declinable Stems, XVIII. Formation of Compound Stems, Appendix, Sanskrit Index, General Index.\u003c\/p\u003e","brand":"William Dwight Whitney","offers":[{"title":"Paperback","offer_id":41663108186250,"sku":"","price":595.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41663108219018,"sku":"","price":800.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Sanskrit_Grammar.jpg?v=1775037829"},{"product_id":"sanskrit-manual-a-quick-reference-guide-to-the-phonology-and-grammar-of-classical-sanskrit","title":"Sanskrit Manual","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is designed to serve as a convenient quick-reference guide to the grammar of classical Sanskrit, for the use of university students and others. It is not intended to be a complete grammar of the language.\u003c\/p\u003e","brand":"Roderick S. Bucknell","offers":[{"title":"Paperback","offer_id":41663143542922,"sku":"","price":495.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41663143575690,"sku":"","price":575.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SANSKRITMANUAL.jpg?v=1661160785"},{"product_id":"a-sanskrit-primer-e-d-perry","title":"A Sanskrit Primer","description":"\u003cp style=\"text-align: left;\"\u003eA\u003cspan\u003e Sanskrit \u003c\/span\u003ePrimer provides a useful outline for a rapid review of Sanskrit grammar and language. It combines in a brief and careful manner Buhler's exercises with explanations of Whitney. The whole subject is covered in forty-five lessons systematically arranged. Vocabulary is prefixed to each exercise. Sanskrit glossaries are appended to facilitate easy understanding.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book is intended for earnest and eager students, and also for those who are keen to learn the Sanskrit language.\u003cbr\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to the Edition of 1936.\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Primer, originally published in 1885 by Ginn and Company, Boston, is based upon an excellent little work by Professor Georg Buhler of Vienna: Leitfaden fur den Elementarcursus des Sanskrit, Wien, 1883. I became acquainted with this book while in Germany, and after using it with a class at Columbia College was convinced of its great practical value. On the other hand, it seemed likely to be less useful to classes in America as keeping throughout to the native system of grammar, whereas the admirable Sanskrit Grammar of William Dwight Whitney presented the language in a much more logical and scientific form. It seemed therefore advisable to attempt a combination of Buhler’s practical g exercises and Whitney’s presentation of the actual structure of the language. To this end the book was entirely rewritten for the use of English-speaking students, nothing being retained that did not seem likely to meet the real needs of those for whom it was designed. Occasionally, however, as the hook would probably be used by persons who would not have the guidance of a competent teacher, explanations were added which normally would be given by the instructor. In many cases, not only the substance but also the actual wording of Whitney’s rules were incorporated into the text of the Primer - of course with his consent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe experiment tried with many misgivings in 1885 may be said to have proved successful since the book has been in steady, though naturally in limited, demand for fifty years. Two years ago Messrs. Ginn and Company found it no longer practicable for them to continue its publication, and the Columbia University Press agreed to take it over.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the original preface my deep obligations to Professors Buhler, Whitney and Lanman, and to the first of my former pupils in Sanskrit, Professor A. V. Williams Jackson, likewise to the printers in Berlin, Gebruder Unger (Theodor Grimm), were expressed. Since then Professors H. F. Burton of the University of Rochester, Louis H. Gray of Columbia University, and A. W. Ryder of the University of California, with Dr. Charles J. Ogden of Columbia University, have given me similar and most welcome assistance. My further thanks are due, and most gladly expressed, to the two publishing houses mentioned above, who negotiated the transfer of rights with the greatest courtesy and skill.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book has been carefully revised to remove all still remaining errors.\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cb\u003eTable of Contents,\u003c\/b\u003e\u003cbr\u003ein systematic grammatical arrangement\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cb\u003eIntroductory suggestions, p.xi.\u003cbr\u003eI. Alphabet and Sounds.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eCharacters, 1-20.- Classification of Sounds, and Pronounciation, 21-47.- Light and Heavy Syllables, 48.- Accent, 56.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eII. Changes of Sounds. Guna and Vrddhi.\u003cbr\u003e49-54.\u003cbr\u003e\u003cbr\u003eIII. Rules of Euphonic Combination.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eRules of Vowel Combination, 105, 106, 156-161, 164.- General Laws concerning Finals, 239-242.- Deaspiration, 242.- Transferral of Aspiration, 244, 249, 428.- Surd and Sonant Assimilation, 147, 148, 266, 267.- Combination of Final s and r, 95,117 - 123, 129.- Conversation of s to s, p.27 (note**), 191, 192, 342, 352.- Conversion of n to n, p.32 (note**), 166.- Conversion of Dental Mutes to Linguals and Palatals, 149, 150, p.99 (note), 342.- Combination of n, p.29 (note), 138-140, 184 - Change of ch to cch, p.27 (note**),165.- Combinations of m,p.29 (note).- Final n [and n] 184.- Final k,t,p, 266.- Final t, 148-151.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eIV. Declension.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eGender, Number, Case, 83-89.- Case-endings, 90, 91.- Pada-endings, 91, 241.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eV. Substantives and Adjectives\u003c\/b\u003e\u003c\/p\u003e\n\u003ccenter\u003eVowel-stems:\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eStems in a, m, n., 103, 111.- Stems in i, m., 113, 115; n., 114, 115.- Stems in u, m., 128; n., 136, 137.- Stems in i and u, f., 185-187.- Stems in a, i, u: (a) Root-words. In a, 212, 213; in r, 189, 212, 214; in u, 197, 212, 214. (b) Derivative Stems, f. In a, 162; in i, 183; in u, 198.- Stems in r, 201-205, 208.- Stems in Diphthongs: go, 209; ndu, 211; rai, 277.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eConsonant-stems:\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eGeneral, 237-242.- (a) Root-stems, 243, 244, 246-250.- (b) Derivative Stems. In as, is, us, 252-254. In an (an, man, van), 265.- In in (in, min, vin), 251.- In ant (ant, mant, vant) 256-264.- Perfect Participles in vains, 268.- Comparatives in yas, 255.\u003c\/li\u003e\n\u003cli\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIrregular Nouns: 269-284.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eComparison, 337-345.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cbr\u003e\n\u003cul\u003e\n\u003cli\u003eFormation of Ferminine-stems, 187, 251, 255, 262 - 264, 268.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eVI. Numerals.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003e328-336.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eVII. Pronouns.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003e223-236, 285-288, 413.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eConjugation\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eVoice, Tense, Mode, Number, Person, 57-65.- Verbal Adjectives and Nouns, 66-68. Secondary Conjugation, 69-70.- Mode and Tense-stems, 71.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003ePresent-System.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eConjugation Classes, 72-80.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003eFirst Conjugation\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp\u003eGeneral, 383-387.\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eI. Root-class (Hindu second or ad-class), 404-412, 414-429.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eII. Reduplicating Class (H. third or hu-class), 430-440.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIII. Nasal Class (H. seventh or rudh-class), 441-446.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIV. Nu and u-Classes (H. fifth and eighth, or su and tan-classes), 388-395.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eV. Na-Class (H.ninth or Kri-class), 399-403.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVI. a-Class (H. first or bhu-class), 92-94, 97-102, 134, 135, 152-154, 178-182, 188, 193-196, 199, 200, 206, 207, 210, 222, 260.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVII. Accented d-Class (Hindu sixth or tud-class), 107-110, 152-154 etc (as for a-class).\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVIII. ya-Class (H. fourth or div-class), 124-127, 131-134, 152-155 etc. (as for a-class).\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eIX. Accented ya-Class or Passive Conjugation, 168-176, 188, 199, 200, 210, 222.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003e[Causative and Denominative Conjugation (partly = H.tenth or cur-class), 141-146, 152-154 etc. (as for a-class); also 215-221.]\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eperfect-System.\u003cbr\u003e447-471, 474.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003ePeriphrastic Perfect, 472, 473.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eXI. Aorist-System.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eGeneral, 486.- Simple Aorist: Root-aorist, 487; a-aorist, 488.- Reduplicated Aorist, 489, 490.- Sibilant Aorist: s-aorist, 491; is-aorist, 492; sis-aorist, 493; sa-aorist, 494.- Aorist Passive, 495, 496.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eXII. Future-System.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eGeneral, 475.- Simple Future, 476-481.- Conditional, 482. - Periphrastic Future, 483- 485.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eXIII. Verbal, Adjectives and Substantives: Participles, Infinitive, Gerund.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003ePassive participle in ta or na, 289-301.- Past Active Participle in tavant or navant, 302, 303.- Gerunds: Absolutives, 304-313.- Infinitive, 314-322.- Future Passive Participles: Gerundives, 323 - 327.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eDerivative or Secondary Conjugations.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eGeneral, 497.- Passive, 498.- Causative, 507, 508.- Intensive, 499-502.- Desiderative, 503-506.- Denominative, 509, 510.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eXV. Periphrastic Conjugation.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003ePerfect, 472, 473.- Future, 483-485.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eXVI. Verbal preflxes: Adverbs and Prepositions.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003e81, 82, 167, 190, 395-397.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eXVII. Formation of Compound Stems.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eClassification, 346-353.- Copulative Compounds, 354-357.- Determinative Compounds, 358; Dependent, 359-361; Descriptive, 362-365.- Secondary Adjective Compounds, 366-370; Possessive, 371-377; with Governed Final Member, 378. - Adjective Compounds as Nouns and Adverbs, 350, 379-381. [Dvandva-compounds, p.136(note); Tatpurusa-compounds, p.137 (note**); Karmadharaya-compounds, p.137 (note**); Dvigu-compounds, 380; Bahuvrihi-compounds, p.142(note); Avyayibhava-compounds, 381.]\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eXVIII. Syntactical Rules.\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003ePosition of Modifiers, p.35 (note).- Repetition of Words, p.67 (note**).- Agreement of Adjectives, 245.- Force of Cases, 104, 112. - Prepositions with cases, 82,130.- kim with Instrumental (and Genitive), p.89(note).- Construction with Comparatives, 345.- Numerals, 333.- Pronouns, 225, 234-236.- iti, p. 47(note). - Force of Tenses: Present, 96; Imperfect, 182; Perfect, 474; Aorist, 486;. - Force of Modes: Imperative, 194-196; Optative, 207. - Causative, 221.- Passive, 177.- Past Passive Participle, 290.- Past Active Participle, 303.- Gerund, 311-313.- Infinitive, 320-322.- Future Passive Participle, 327.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cb\u003eAppendix\u003c\/b\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eHindu Names of Letters.- Modern Hindu Accentuation of Sanskrit.\u003c\/li\u003e\n\u003c\/ul\u003e","brand":"Edward Delavan Perry","offers":[{"title":"Default Title","offer_id":41663151341706,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SANSKRITPRIMER.jpg?v=1661161031"},{"product_id":"a-sanskrit-reader-text-vocabulary-and-notes","title":"A Sanskrit Reader","description":"\u003cp style=\"text-align: left;\"\u003eThe design of A Sanskrit Reader is twofold. In the first place, it is to serve as an introduction to the subject for the students of the colleges and universities. This Reader is designed, in the second place, to render a knowledge of Sanskrit accessible to the classical teachers of high schools, academies, and colleges. Besides, it is intended to help correct some of the false notions respecting the relations of Sanskrit to other languages of the Indo-European family, and to save the literature from undue depreciation and from exaggerated praise. In making selections from the various Sanskrit writings, the author had two practical aims in view: first, to provide abundant material for a thorough drill in the language of the classical period; and, secondly, to furnish a brief introduction to the works of the Vedic period, Mantra, brahmana and Sutra. Among the Vedic period, were Mantra, Brahmana and Sutra. Among the Vedic hymns (or Mantra-material) are, some of the easiest, then some taken on account of their poetic or dramatic merit, or their ethical interest; and finally some taken on account of their poetic or dramatic merit, or their ethical interest, and finally some taken because of their historical importance. For the most part, a repetition of the hymns given by Delbrueck and by Boehtlingk in their Chrestomathies has been avoided. The Brahmana pieces are chosen in such a way as to show the relation of this kind of literature to the hymns or Mantras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe results of comparative philology are now so generally incorporated into our modern classical grammars, lexicons, and textbooks, that even a slight knowledge of Sanskrit if it is accurate so far as it goes, is of great service to the classical teacher in making his instruction interesting and effective. As independent disciplines, moreover, Sanskrit and comparative philology, and the literature and religions of India, are constantly gaining in importance, so that, for example, Sanskrit is now taught at all but one of the twenty universities of the German Empire.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003cbr\u003e\u003cspan\u003ePreface\u003c\/span\u003e\u003cbr\u003e\u003cspan\u003eIntroductory suggestions\u003c\/span\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePART I\u003cbr\u003e\u003cbr\u003eA. FROM THE MAHA-BHARATA\u003cbr\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cspan\u003eI. The story of Nala and Damayanti\u003c\/span\u003e\u003cbr\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eB. FROM THE HITOPADECA\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cpre\u003e  II. Preface and introduction\n III. The old tiger and the traveller\n  IV. The deer and the crow, and the jackal\n   V. The blind vulture, the birdlings, and the cat\n  VI. The ass, the dog, and the thief\n VII. The lion, the mouse, and the cat\nVIII. The crows and the serpent\n  IX. The lion, the old hare, and the well\n   X. The birds and the apes\n  XI. The ass in the tiger-skin\n XII. The elephant, the hares, and the moon\nXIII. The blue Jackal\n XIV. The two geese and the tortoise\n  XV. The three fishes\n XVI. The herons, the serpent, and the ichneumons\nXVII. The hermit, and the mouse that was changed to a tiger\n XIX. The Brahman and his jar\n  XX. The Brahman with the goat, and the three rogues\n XXI. The Brahman and his faithful ichneumon\u003c\/pre\u003e\n\u003ccenter\u003e\u003cb\u003eC. FROM THE KATHA-SARIT-SAGARA\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cpre\u003e XXII. King Putraka and the seven-league boots\nXXIII. Story of Mousey, the thrifty mechant\n XXIV. King Cibi, the falcon, and the dove\n  XXV. Story of Ahalya\n XXVI. The king who didn't know his Sanskrit grammar\nXXVII. The Pathetic history of the stories\u003c\/pre\u003e\n\u003cp\u003e\u003cspan\u003eXXVIII. \u003c\/span\u003e\u003cb\u003eD. FROM THE MANAVA-DHARMACASTRA\u003cbr\u003e\u003cbr\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cpre\u003e    a. The creation\n    b. The four ages of the world\n    c. The Brahman's life, etc.\n    d. The transmigration of souls\n XXIX. Riddle\n  XXX. Riddle\u003c\/pre\u003e\n\u003ccenter\u003e\u003cb\u003eE. FROM THE RIGVEDA\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cpre\u003e\t  R.V\n   XXXI.  i.1\t  Hymn to Agni, the Fire-god\n  XXXII.  i.32\t  Indra slays the dragon\n XXXIII.  i.50\t  To Surya, the Sun-god\n  XXXIV.  i.97\t  To Agni\n   XXXV.  i.165\t  Indra and the Maruts\n  XXXVI.  iii.62  To Savitar\n XXXVII.  iv.52\t  To Ushas, the Dawn-goddess\nXXXVIII.  v.24\t  To Agni\n     XL.  v.40    Indra and Arti, and the Sun eclipsed by the demon\n    XLI.  vii.55  Magic spells to produce sleep\n   XLII.  vii.56  To the Maruts or gods of the storm-winds\n  XLIII.  vii.86  To Varuna\n   XLIV.  vii.88  To Varuna\n    XLV.  vii.89  To Varuna\n   XLVI.  viii.14 To Indra.- Indra and Namuchi\n  XLVII.  viii.85 Indra and the Maruts, and Vritra\n XLVIII.  viii.91 To Agni\n   XLIX.  x.9     To the Waters\n      L.  x.14    Funeral-hymn\n     LI.  x.16    Funeral-hymn\n    LII.  x.17    Funeral-hymn\n   LIII.  x.18    Funeral-hymn\n    LIV.  x.33    The aged priest to the young prince\n     LV.  x.40    Wedding-stanza\n    LVI.  x.52    The gods install Agni as oblation-bearer\n   LVII.  x.53    Burial and wedding-hymn\n  LVIII.  x.85    The wedding-hymn\n    LIX.  x.137   Exorcism for a sick person\n     LX.  x.154   To Yama.-Funeral-hymn\n    LXI.  x.155   Burial-stanza\n\u003c\/pre\u003e\n\u003ccenter\u003e\u003cb\u003eF. FROM THE MAITRAYANI\u003c\/b\u003e\u003c\/center\u003e\n\u003cpre\u003e   LXII.  Hiranya-garbha.- The god Ka or who\n  LXIII.  Legend of Yama and Yami.- The creation of night\n   LXIV.  Legend of the winged mountains\n    LXV.  The Potency of the sacrifice\u003c\/pre\u003e\n\u003ccenter\u003e\u003cb\u003eG. OTHER BRAHMANA-PIECES\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cpre\u003e   LXVI.  Legend of Agni the oblation-bearer, and of the fish\n  LXVII.  Legend of Indra and the Maruts, and Vritra\n LXVIII.  Legend of Indra and the god ka or who\n   LXIX.  The two kinds of deities, the gods and the Brahmans\n    LXX.  Truth, untruth, and silence\n   LXXI.  How the gods got immortality and how\n\t  Death got his share\n  LXXII.  Legend of Indra and Namuchi\n LXXIII.  Nirukta on R.V. i32.10, selection xxxii\u003c\/pre\u003e\n\u003ccenter\u003e\u003cb\u003eH. FROM THE GRIHYA-SUTRAS\u003c\/b\u003e\u003c\/center\u003e\n\u003cpre\u003e     \n  LXXIV.  Wedding-customs and the wedding-service\n   LXXV.  The customs and ritual of cremation and burial\u003c\/pre\u003e\n\u003ccenter\u003e\u003cb\u003ePART II\u003c\/b\u003e\u003c\/center\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eVocabulary\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cul\u003e\n\u003cli\u003eExplanations and abbreviations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/ul\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eList of abbreviations\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003e\u003cb\u003ePART III\u003c\/b\u003e\u003c\/center\u003e\n\u003cul\u003e\n\u003cli\u003eNotes\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"C. R. Lanman","offers":[{"title":"Default Title","offer_id":41663169921162,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SANSKRITREADER.jpg?v=1661161533"},{"product_id":"sanskrit-is-fun-parts-i-iii-a-sanskrit-coursebook-for-beginners","title":"Sanskrit is Fun (Parts I - III)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe first group of books entitled Sanskrit is Fun (Parts I-III) introduces the learners to the Devanagari alphabets, grouping the letters according to their place of articulation, called 'Family', which comprises both the vowels and consonants. Learners are first taught how to draw the letters.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLearning and teaching are also helped by the humorous presentation of the letters in the form of animal figures. The next step is to add vowels to the consonants, and then teach joint (compound) consonants. Finally, words and sentences are formed.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThese Coursebooks are well-graded and supported by appropriate illustrations that make them very attractive to learners, particularly the young. Today many Indian and foreign schools\/ Colleges offer Sanskrit as an optional subject. For such students, these books are a very effective means of introducing Sanskrit, which they might not have studied previously. These books could also be useful for those involved in performing arts, such as dance and music, or for students of Yoga and Ayurveda subjects which have many Sanskrit references. - Prof. Satyavrat Shastri in his 'Foreword'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is a privilege for me to be invited to introduce this set of textbooks. ... Only a few students are likely to have the opportunity to go on to study Sanskrit in depth so that they can enjoy reading Sanskrit by themselves. ... And the few who go further will be grateful that these books have launched them on an unforgettable experience. - Prof. Richard Gombrich in his 'Preface'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSanskrit Literally means 'well formed' or 'refined'. It is a classical language for excellence predating Latin and Greek, and it (these coursebooks) reveals to children the fundamental principles of language. - Warwick Jessup, Head of the Sanskrit Deptt. St. James School,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe textbooks are reader-friendly and enhance the user's creative skills by providing the opportunity to draw and present along with stories. - The Speaking Tree, Feb. 26, 2012\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI'm simply overwhelmed with joy just looking at these seven coursebooks. ... Even after following a traditional twelve-year grammar course, the curiosity of Sanskrit lovers is not satiated. ... For such people this Bhagirath (great) attempt is certainly praiseworthy. - Prof. Dayananda Bhargava, March 26th, 2012.\u003c\/p\u003e","brand":"Warwick Jessup, Elena Jessup","offers":[{"title":"Default Title","offer_id":41663257346186,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SANSKRITISFUNPART1.jpg?v=1661163487"},{"product_id":"the-stories-of-krishna-parts-i-ii-bound-together-a-sanskrit-coursebook-for-beginners","title":"The Stories of Krishna (Parts I - II Bound Together)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe second group of books seek to teach Sanskrit with reference to the age-old stories of Krishna and Rama. The Stories of Krishna (Parts I-II) cover full declensions of the most common type of masculine, feminine and neuter nouns: conjugations of a simple verb in the present, future and past tenses and twelve stories based on the childhood of Krishna.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThese Coursebooks are well-graded and supported by appropriate illustrations that make them very attractive to learners, particularly the young. Today many Indian and foreign schools\/ Colleges offer Sanskrit as an optional subject. For such students, these books are a very effective means of introducing Sanskrit, which they might not have studied previously. These books could also be useful for those involved in performing arts, such as dance and music, or for students of Yoga and Ayurveda subjects which have many Sanskrit references. - Prof. Satyavrat Shastri in his 'Foreword'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is a privilege for me to be invited to introduce this set of textbooks. ... Only a few students are likely to have the opportunity to go on to study Sanskrit in depth so that they can enjoy reading Sanskrit by themselves. ... And the few who go further will be grateful that these books have launched them on an unforgettable experience. - Prof. Richard Gombrich in his 'Preface'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSanskrit Literally means 'well formed' or 'refined'. It is a classical language for excellence predating Latin and Greek, and it (these coursebooks) reveals to children the fundamental principles of language. - Warwick Jessup, Head of the Sanskrit Deptt. St. James School,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe textbooks are reader-friendly and enhance the user's creative skills by providing the opportunity to draw and present along with stories. - The Speaking Tree, Feb. 26, 2012\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI'm simply overwhelmed with joy just looking at these seven coursebooks. ... Even after following a traditional twelve-year grammar course, the curiosity of Sanskrit lovers is not satiated. ... For such people this Bhagirath (great) attempt is certainly praiseworthy. - Prof. Dayananda Bhargava, March 26th, 2012.\u003c\/p\u003e","brand":"Warwick Jessup, Elena Jessup","offers":[{"title":"Default Title","offer_id":41663261769866,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STORIESOFKRISHNAPART1.jpg?v=1661163766"},{"product_id":"the-story-of-rama-parts-i-ii-bound-together-a-sanskrit-coursebook-for-beginners","title":"The Story of Rama (Parts I - II Bound Together)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Story of Rama books (Part I-II) together relate, in 16 episodes, the story of the Ramayana. Part I introduces the standard method of transliteration; the gerund ('having done something); and the declension of the Sanskrit word for 'that' in all three genders. Part II covers an introduction to the imperative mood; other important noun and pronoun declensions; 'having done something' used with prefixes; the past passive participle; the conjugation of the middle voice and the verb 'to be in the present, future and past tenses; and the completion of the standard method of transliteration.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThese Coursebooks are well-graded and supported by appropriate illustrations that make them very attractive to learners, particularly the young. Today many Indian and foreign schools\/ Colleges offer Sanskrit as an optional subject. For such students, these books are a very effective means of introducing Sanskrit, which they might not have studied previously. These books could also be useful for those involved in performing arts, such as dance and music, or for students of Yoga and Ayurveda subjects which have many Sanskrit references. - Prof. Satyavrat Shastri in his 'Foreword'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is a privilege for me to be invited to introduce this set of textbooks. ... Only a few students are likely to have the opportunity to go on to study Sanskrit in depth so that they can enjoy reading Sanskrit by themselves. ... And the few who go further will be grateful that these books have launched them on an unforgettable experience. - Prof. Richard Gombrich in his 'Preface'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSanskrit Literally means 'well formed' or 'refined'. It is a classical language for excellence predating Latin and Greek, and it (these coursebooks) reveals to children the fundamental principles of language. - Warwick Jessup, Head of the Sanskrit Deptt. St. James School,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe textbooks are reader-friendly and enhance the user's creative skills by providing the opportunity to draw and present along with stories. - The Speaking Tree, Feb. 26, 2012\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eI'm simply overwhelmed with joy just looking at these seven coursebooks. ... Even after following a traditional twelve-year grammar course, the curiosity of Sanskrit lovers is not satiated. ... For such people this Bhagirath (great) attempt is certainly praiseworthy. - Prof. Dayananda Bhargava, March 26th, 2012.\u003c\/p\u003e","brand":"Warwick Jessup, Elena Jessup","offers":[{"title":"Default Title","offer_id":41663263047818,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STORYOFRAMAPART1.jpg?v=1661164020"},{"product_id":"stories-from-the-mahabharata-3-volumes-a-sanskrit-coursebook-for-intermediate-level","title":"Stories from the Mahabharata (3 Volumes)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Sanskrit language in many parts of the world is a new element in today's education. It is an ideal study for the young because its systematic grammar orders the student's mind. At the same time, Sanskrit literature provides the student with an exciting and profound interaction with classical culture.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eStories from the Mahabharata, a new series of Sanskrit textbooks, retells the epic 'Mahabharata' in simple Sanskrit episodes which gradually develop a student's knowledge of grammar. In each chapter, a theme which appears in the Sanskrit epics is also discussed. It is suggested that students should have completed the preceding sections of this course, Sanskrit is Fun (Parts 1, 2 and 3), The Stories of Krishna (Parts 1 and 2), and The Story of Rama (Parts 1 and 2) before starting these books.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this volume (Stories from the Mahabharata, Part One) basic noun and verb forms are revised. New topics introduced include complementary sentences, question words, indefinite expressions, relationship nouns and passive verbs. There are also three crossword puzzles testing grammar and vocabulary.\u003c\/p\u003e","brand":"Warwick Jessup, Elena Jessup","offers":[{"title":"Default Title","offer_id":41663267438730,"sku":"","price":2250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/Stories-of-Mahabharata-_MBPH-2021-_-Vol-1_470x_41f54da1-b941-4fa3-b1aa-8d318e82e593.jpg?v=1661164280"},{"product_id":"themes-and-tasks-in-old-and-middle-indo-aryan-linguistics","title":"Themes and Tasks in Old and Middle Indo-Aryan Linguistics","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (335 Pgs.)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present volume contains twelve of the sixteen papers presented at the Linguistics Section of the 12th World Sanskrit Conference (Helsinki, Finland, 13-18 July 2003). The papers span a wide range of topics and time depth, extending from Common Indo-Iranian all the way to Modern Indo-Aryan.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBertil Tikkanen is a lecturer in Indian Languages and docent of South Asian Linguistics at the Institute for Asian and African Studies of the University of Helsinki.\u003c\/p\u003e","brand":"Bertil Tikkanen","offers":[{"title":"Default Title","offer_id":41668716363914,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/THEMESANDTASKSINOLDANDMIDDLEINDOARYANLINGUISTICS.jpg?v=1661242332"},{"product_id":"tradition-and-argument-in-classical-indian-linguistics-the-bahiranga-paribhasa-in-the-paribhasendu-sekhara","title":"Tradition And Argument In Classical Indian Linguistics","description":"\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book (233 Pgs):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe Paribhasendusekhara by Nagesa is the most widely studied text in the field of grammatical Paribhasas. Numerous commentaries have been written on it including one by Nagesa's Pupil, Vaidyanatha Payagunda. In addition, an excellent English translation was published more than a century ago by one of the most outstanding scholars of Sanskrit grammar, Franz Kielhorn. Yet the portion dealing with the Bahiranga Paribhasa the most important Paribhasa and the one most extensively discussed by Nagesa has according to Bronkhorst been misunderstood by commentators and translators alike. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan style=\"font-family: Arial;\" face=\"Arial\" data-mce-fragment=\"1\"\u003eJOHANNES BRONKHORST is a Professor of Indian Studies at the University of Lausanne, Switzerland. He has authored several books and articles on traditional Sanskrit linguistics, Indian thought, the history of asceticism and meditation in Indian religions.\u003c\/span\u003e\u003c\/p\u003e","brand":"Johannes Bronkhorst","offers":[{"title":"Default Title","offer_id":41668753358986,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/8321_600x_497c2d7d-75c2-4e5a-bbce-2b91062fbda3.jpg?v=1661242627"},{"product_id":"valmikis-sanskrit","title":"Valmiki's Sanskrit","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eHardbound Edition (334 Pgs)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eValmiki the poet and the author of Valmiki-Ramayana most unlikely used irregularities more often than just sporadically it is not concerned generally with what is grammatically correct. To present here the same is the main aim of this study that is mainly based on the text and the critical apparatus of the critical edition of the Valmiki Ramayana, The national epic of India.\u003c\/p\u003e","brand":"L. A. Van Dealen","offers":[{"title":"Default Title","offer_id":41668772528266,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120819252.jpg?v=1661242785"},{"product_id":"a-vedic-grammar-for-students","title":"A Vedic Grammar for Students","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA practical Vedic grammar has long been a desideratum. It is one of the chief aids to the study of the hymns of the Veda. Many years ago in the preface to his edition of the Rigveda Max Muller said, 'I doubt not that the time will come when no one in India will call himself a Sanskrit scholar who cannot construe the hymns of the ancient Rishis of his country.' It is mainly due to the lack of such a work that the study of Vedic literature, despite its great linguistic and religious importance, has never taken its proper place on the side of the study of Classical Sanskrit. Till the publication of the author's Vedic Grammar in 1910, no single work comprehensively presented the early language by itself. That work is, however, too extensive and detailed for the needs of the student, being intended rather as a book of reference for the scholar. This work is to a great extent based on the author's large Vedic Grammar, it is however by no means simply an abridgement of that work. Besides being differently arranged so as to agree with the scheme of his other work Sanskrit\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe grammar contains much matter excluded from Vedic Grammar. It, for example, adds a full treatment of Vedic Syntax and an account of the Vedic Metres. Thus it constitutes a supplement as well as an abridgement of the Vedic Grammar.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe term 'Vedic' is here used to comprehend not only the metrical language of the hymns but also the prose of Brahmanas and the Brahmana-like portions of the Atharvaveda and of various recensions of the Yajurveda.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003ePractical Vedic grammar has long been a desideratum. It is one of the chief aids to the study of the hymns of the Veda called for forty-three years ago in the preface to his edition of the Rigveda by Max Muller, who adds, I doubt not that the time will come when no one in India will call himself a Sanskrit scholar who cannot construe the hymns of the ancient Rishis of his country ’. It is mainly due to the lack of such a work that the study of Vedic literature, despite its great linguistic and religious importance, has never taken its proper place by the side of the study of Classical Sanskrit either in England or India. Whitney’s excellent Sanskrit Grammar, indeed, treats the earlier language in its historical connexion with the latter, but for this very reason, students are, as I have often been assured, unable to acquire from it a clear knowledge of either the one or the other, because beginners cannot keep the two dialects apart in the process of learning. Till the publication of my large Vedic Grammar in 1910, no single work comprehensively presented the early language by itself. That work is, however, too extensive and detailed for the needs of the student, being intended rather as a book of reference for the scholar. Hence I have often been urged to bring out a short practical grammar which would do for the Vedic language what my Sanskrit Grammar for Beginners does for the Classical language. In the second edition (1911) of the latter work, I, therefore, pledged myself to meet this demand as soon as I could. The present volume redeems that pledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen planning the book I resolved, after much reflection, to make it correspond paragraph by paragraph to the Sanskrit Grammar, this being the best way to enable students to compare and contrast every phenomenon of the earlier and the late language. To this extent, the present book presupposes the other, but it can quite well be used independently. The experience of many years’ of teaching, however, leads me to dissuade beginners from starting the study of Sanskrit by means of the present grammar. Students should, in my opinion, always commence with classical Sanskrit, which is more regular and definite, as well as much more restricted in the number of its in fluxional forms. A good working knowledge of the later language should therefore be acquired before taking up Vedic grammar, which can then be rapidly learned.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn carrying out the parallelism of this grammar with the other I have experienced a good deal of difficulty in numbering the corresponding paragraphs satisfactorily, because certain groups of matter are found exclusively in the Vedic language, as the nume1•ous subjunctive forms, or much more fully, as the dozen types of infinitive compared with only in Sanskrit; while some Sanskrit formations, as the periphrastic future, are non-existent in the earlie1• language. Nevertheless, I have, I think, succeeded in arranging the figures in such a way that the corresponding paragraphs of the two grammars can always be easily compared. The only exception is the first chapter, consisting of fifteen paragraphs, which in Sanskrit Grammar deals with the Nagar! alphabet. As the present work throughout uses transliteration only, it seemed superfluous to repeat the description of the letters given in the earlier work. I have accordingly substituted a general phonetic survey of Vedic sounds as enabling the student to understand clearly the linguistic history of Sanskrit. The employment of transliteration has been necessary because this means alone could analysis by hyphens and accentuation be adequately indicated. Duplication with Nagari characters, as in the Sanskrit Grammar, would have increased the size and the cost of the book without any compensating advantage. An account of the accent, as of vital importance in Vedic grammar, would naturally have found a place in the body of the book, but owing to the entire absence of this subject in the Sanskrit Grammar and to the fulness which its treatment requires, its introduction there was impossible. The accent is accordingly dealt with in Appendix III as a substitute for the ‘Chief Peculiarities of Vedic Grammar’ appearing at the end of the Sanskrit Grammar.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe term Vedic is here used to comprehend not only the metrical language of the hymns but also the prose of the Brahmanas and of the Biahmana-like portions of the Atharvaveda and of various recessions of the Yajurveda. The grammatical material from the later period is mainly given in small type and is in any case regularly indicated by the addition of the letter B (for Brahmana). Otherwise, the phase of the earlier language presented is that of the Rigveda, as being both the oldest and furnishing the most abundant material. But forms from the other\u003cspan\u003e Vedas \u003c\/span\u003eare often also supplied without any distinguishing mark as long as they conform to the standard of the Rigveda. If, how- eve1•, such forms are in any way abnormal, or if it seemed advisable to point out that they do not come from the Rigveda, this is indicated by an added abbreviation in brackets, as ‘(AV.) ’ for ‘(Atharvaveda).’ On the other hand ‘(RV.)’ is sometimes added in order to indicate, for some reason or other, that a form is restricted to the Rigveda. It is, of course, impossible to go much into detail thus in a practical work; but the exact source of any particular form can always be ascertained by reference to the large Vedic Grammar. The grammatical usage of the other Vedas, when it differs from that of the Rigveda, is regularly explained. The reference is given with precise figures when syntactical examples are taken from the Rigveda, but with abbreviations only (as TS. for Taittiriya Samhita or SB. for Satapatha Brahmana) when they come from elsewhere. Syntactical citations are not always metrically intact because words that are unnecessary to illustrate the usage in question are often omitted. The accent in verbal forms that happen to occur in Vedic texts without it, is nevertheless given if its position is undoubted, but when there is any uncertainty it is left out. In the list of verbs (Appendix I) the third person singular is often given as the typical form even when only othe1• persons actually occur. Otherwise only forms that have been positively noted are enumerated.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI ought to mention that in inflected words final s, r, and d of endings are given in their historical form, not according to the law of allowable finals ( 27); e. g. dutas, not dutah; tasmad, not tasmat; pitur, not pituh; but when used syntactically they appear in accordance with the rules of Sandhi; e. g. devanam dutah; vrtrasya vadhat.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present book is to a great extent based on my large Vedic Grammar. It is, however, by no means simply an abridgement of that work. Besides being differently arranged, so as to agree with the scheme of the Sanskrit Grammar, it contains much matter excluded from the Vedic Grammar by the limitations imposed on the latter work as one of the volumes of Buhler’s Encyclopaedia of Indo-Aryan Research. Thus it adds a full treatment of Vedic Syntax and an account of the Vedic metres. Appendix I, moreover, contains a list of Vedic verbs (similar to that in the Sanskrit Grammar), which though all their forms appear in their appropriate place within the body of the Vedic Grammar, are not again presented there in the form of an alphabetical list_ as is done here for the benefit of the learner; Having subjected all the verbal forms to a revision, I have classified some doubt full or ambiguous ones more satisfactorily and added some others which were inadvertently omitted in the large work. Moreover, a full alphabetical list of conjunctive and adverbial particles embracing forty pages and describing the syntactical uses of these words has been added in order to correspond to § 180 of the Sanskrit Grammar. The present work, therefore, constitutes a supplement to, as well as an abridgement of, the Vedic Grammar, thus, in reality, setting forth the subject with more completeness as a whole, though in a comparatively brief form, than the larger Work. I may add that this grammar is short to be followed by a Vedic Reader consisting of selected hymns of the Rigveda and supplying microscopic explanations of every point on which the elementary learner requires information. These two books will, I hope, enable him in a short time to become an independent student of the sacred literature of ancient India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor the purposes of this book I have chiefly exploited my own Vedic Grammar (1910), but I have also utilized Delbruck’s Altindische Syntax (1888) for syntactical material, and Wl1itney’s Roots (1885) for the verbal forms of the Brahmana literature. In describing the metres (Appendix II) I have found Oldenberg’s Die Hymnen des Rigveda (1888), and Arnold’s Vedic Metre (1905) very useful.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am indebted to Dr James Morison and to my former pupil, Professor A. B. Keith, for reading all the first proofs with great care, and thus saving me from many misprints that would have escaped my own notice. Professor Keith has also suggested important modifications to some of my grammatical statements. Lastly, I must congratulate Mr J.C. Pembrey, Hon. M.A., Oriental Reader at the Clarendon Press, on having completed the task of reading the final proofs of this grammar, now all but seventy years after correcting Professor H.H. Wilson’s Sanskrit Grammar in 1847. This is a record in the history of Oriental, and most probably of any, professional proofreading for the press.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"90%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev-x\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eList of Abbreviations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter I Phonetic Introduction\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRelation of Vedic to Sanskrit - Oral tradition and writing - Sounds of the Vedic Language - The Vowels - Vowel Gradation - The Consonants - Ancient Pronunciation\u003c\/td\u003e\n\u003ctd\u003e1-19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter II Euphonic Combination\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eExternal Sandhi: Combination of Vowels and of Consonants - Internal Sandhi: Combination of Vowels and of Consonants\u003c\/td\u003e\n\u003ctd\u003e20-47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter III Declension\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNouns: Consonant Stems - unchangeable - changeable: with Two Stems; with Three stems - Vowel Stems - Degrees of Comparison - Numerals: Cardinals; Ordinals; Numeral Derivatives - Pronouns: Personal - Demonstrative - Interrogative - Relative - Reflexive - Possessive - Compound - Derivative - Indefinite - Pronominal Adjectives\u003c\/td\u003e\n\u003ctd\u003e47-117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter IV Conjugation\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroductory - The Present System - First Conjugation - Second Conjugation - The Augment - Reduplication - Terminations - Paradigms - Irregularities - The Perfect - The Pluperfect - The Aorist: First Aorist; Second Aorist - Benedictive - The Future: Simple; Periphrastic - Conditional - The Passive - Participles - Gerund - Infinite - Derivative Verbs: Causative - Desiderative - Intensive - Denominative\u003c\/td\u003e\n\u003ctd\u003e117-207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter V Indeclinable words\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreposition - Adverbial Case - forms - Adverbs formed with Suffixes - Conjunctive and Adverbial Particles - Interjections\u003c\/td\u003e\n\u003ctd\u003e208-253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter VI Nominal Stem Formation and Compounds\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePrimary Suffixes - Secondary Suffixes - Gender - Verbal Compounds - Nominal Compounds: Co-ordinatives - Determinatives: Dependent and Descriptive - Possessives - Governing Compounds - Syntactical Compounds - Iterative Compounds\u003c\/td\u003e\n\u003ctd\u003e254-282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter VII: Syntax\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroductory - Order of Words - Number - Concord - Pronouns - Use of the Cases - Locative and Genitive Absolute - Participles - Gerund - Infinitive - Use of the Tenses - Use of the Moods: Imperative - Injunctive - Subjunctive - Optative - Precative - Conditional\u003c\/td\u003e\n\u003ctd\u003e283-368\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix I List of verbs\u003c\/td\u003e\n\u003ctd\u003e369-435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix II Vedic Metre\u003c\/td\u003e\n\u003ctd\u003e436-447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix III The Vedic Accent\u003c\/td\u003e\n\u003ctd\u003e448-469\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVedic Index\u003c\/td\u003e\n\u003ctd\u003e471-498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e499-508\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCorrections\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Arthur Anthony Macdonell","offers":[{"title":"Paperback","offer_id":41668812865674,"sku":"","price":250.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41668812898442,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/VEDICGRAMMARFORSTUDENT.jpg?v=1661243106"},{"product_id":"a-vedic-reader-for-students-containing-thirty-hymns-of-the-rigveda-in-the-original-samhita-and-pada-texts-with-transliteration-translation-explanatory-notes-introduction-vocabulary","title":"A Vedic Reader for Students","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Reader is meant to be a companion volume to my Vedic Grammar for Students. It contains thirty hymns comprising just under 300 stanzas. These hymns have been taken exclusively from the Rigveda, not only because the Veda represents the earliest and most important phase of the sacred language and literature of India, but because the addition of specimens from the later Vedic literature with their divergences in speech and thought would tend to confuse the learner beginning the study of the oldest period. All the books of the Rigveda have been drawn upon except the ninth. The reason for this exception is that, though the whole of the ninth book practically consists of hymns addressed to Soma only, the hymn which in my opinion represents that deity best occurs in another (the eighth) book. All the most important metres are presented, though no specimens of the rare and complex strophic measures could be given because none of the hymns composed in them seemed to be suitable for the Reader. The author has also considered literary merit as far as possible in making the selection.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTars Reader is meant to be a companion volume for my Vedic Grammar for Students. It contains thirty hymns comprising just under 300 stanzas. These hymns have been taken exclusively from the Rigveda, not only because the Veda represents the earliest and most important phase of the sacred language and literature of India, but because the addition of specimens from the later Vedic literature with their divergences in speech and thought would tend to confuse the learner beginning the study of the oldest period. All the books of the Rigveda have been drawn upon except the ninth. The reason for this exception is that, though the whole of the ninth book practically consists of hymns addressed to Soma only, the hymn which in my opinion represents that deity best occurs in another (the eighth) book. All the most important meters are represented, though no specimens of the rare and complex strophic measures could be given because none of the hymns composed in them seemed to be suitable for the Reader. I have also considered literary merit as far as possible in making the selection. As regards subject matter, each of the more important deities is represented by one hymn, Agni alone by two. There are a few hymns of a different types. One is concerned with social life (x. 34), one with magical ideas (vii. 103), two with cosmogony (x. 90. 129), and three with eschatology (z. 14. 15.185). The selection thus forms a brief epitome of the Rigveda, the earliest monument of Indian thought. The arrangement of the hymns follows their order in the text of the Rigveda as shown, together with their respective deities and subjects, in the table of contents (p. ix). As the latter list is so short, the name of the deity addressed in any selected hymn can be found at once, but it also appears in its alphabetical order in the General Index.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eUnlike all Sanskrit and Vedic chrestomathies knew to me, the present work is intended primarily for students who, while acquainted with Classical Sanskrit, are beginners of Vedic lacking the aid of a teacher with adequate knowledge of the earliest period of the language and literature of India. It will moreover, I think, be found to contain much detailed information useful even to more advanced students. Hence difficult and obscure stanzas have never been omitted from any of the selected hymns, because the notes hero afford an opportunity of illustrating the methods of critical interpretation (see, for instance, pages 36, 47, 139—40, 152, 166, 175).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn conjunction with my Vedic Grammar for Students, the Reader aims at supplying all that is required for the complete understanding of the selections without reference to any other book. Each hymn is preceded by a special introduction describing briefly the deity or the subject with which it deals. The text of every stanza is printed in three different forms. The first is the Samhita text, in Devanagari characters, exactly as handed down by tradition, without change or emendation. But each Pada or metrical line is printed separately so as to exhibit to the eye the versification of the stanza. Then comes on the right half of the page the traditional Pada text in which each word of the Samhita text is given separately without Saudhi, and in which compounds and certain derivatives and case- forms are analyzed. This is an important addition because the Pada text, as nearly contemporary in origin with the Samhita text, furnishes us with the earliest interpretations, within the sphere of phonetics and word formation, of the Rigveda. Next follows the transliterated Samhita text, in which by the removal of the vowel- contractions, the resolution of semivowels, and the replacement of a, the original meter of the Rigveda is restored and, by the use of punctuation, the sense is made clearer. The translation, which follows, is close, accounting for every word of the original, and is based on the critical method of interpretation. The notes furnish minute explanations of all matters concerned with grammar meter accent syntax and exegesis. The general introduction gives a concise account of the form and matter of the Rigveda describing in outline its arrangement its language and meter religion and mythology besides the critical method here applied to the interpretation of its hymns. The vocabulary supplements the translation and notes by giving the derivation of every word and adding in brackets the most obvious cognates from the other Indo-European languages allied to Sanskrit especially Avestic Greek, Latin and English. I have added a copious general Index for the purpose of enabling the student to utilize to the full the summary of Vedic philology which this book contains. Anyone who has worked his way carefully through the pages of the Reader ought thus to have laid a solid foundation in Vedic scholarship and to be prepared for further studies on independent Lines.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFreedom from serious misprints is a matter of great importance in a book like this. Such freedom has I trust been achieved with the aid of my two friends Dr. James Morison Librarian of the Indian Institute and my former pupil Dr A. Berriedale Keith Regius Prof. of Sanskrit and comparative Philology at the University of Edinburgh. In the course of this obliging task, Prof. Keith has supplied me with a number of suggestions the adoption of which has undoubtedly improved the notes in many points of detail.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTab Rigveda is undoubtedly the oldest literary monument of the Indo-European languages. But the exact period when the hymns were composed is a matter of conjecture. All that we can say with any approach to certainty is that the oldest of them cannot date from later than the thirteenth century B.C. This assertion is based on the following grounds. Buddhism, which began to spread in India bout 500 B.C., presupposes the existence not only of the\u003cspan\u003e Vedas\u003c\/span\u003e but is of the intervening literature of the Brahmavas and Upanishads. The development of language and religious thought apparent in the Extensive literature of the successive phases of these two Vedic periods renders it necessary to postulate the lapse of seven or eight centuries to account for the gradual changes, in linguistic, religious, social, and political, that this literature displays. On astronomical grounds, one Sanskrit scholar has (cf. p. 146) concluded that the oldest Vedic hymns date from 3000 s.c., while another puts them as for back as 6000 B. C. These calculations are based on the assumption that the early Indians possessed an exact astronomical knowledge of the sun’s course such as there is no evidence or even probability, that they actually possessed. On the other hand, the possibility of faith's extreme antiquity seems to be disproved by the relationship of the hymns of the Rigveda to the oldest part of the Avesta, high can hardly date earlier than about 800 B.C. That ration ship is so close that the language of the Avesta if it were owned at a stage some five centuries earlier, could scarcely have differed at all from that of the Rigveda. Hence the Indians could not have separated from the Iranians much sooner than 1300 a c. 3t according to Prof. Jacobi, the separation took place before t3h ac. In that case, we must assume that the Iranian and Indian languages remained practically unchanged for a truly immense period of over 3000 years. We must thus rest content with the moderate estimate of the thirteenth century B.C. as the approximate date for the beginning of the Rigvedic period. This estimate has not been invalidated by the discovery in 1907 of the names of the Indian deities Mitra, Varuna, Indra, and Nasatys, in an inscription of about 1400 mc. found in Asia Minor. The phonetic form in which these names there appear may quite well belong to the Indo-Iranian period when the Indians and the Persians were still Indo people. The date of the inscription leaves two centuries for the separation of the Indians, their migration to India, and the commencement of the Vedic hymn literature in the northwest of Hindustan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhen the Indo-Aryans entered India, they brought with them a religion in which the gods have chiefly personified powers of Nature, a few of them, such as Dyaus, going back to the Indo European, others, such as Mitre, Varuna, and Indra, the Indo-Iranian period. They also brought with them the cult of fire and of Soma, besides a knowledge of the art of composing religious poems in several meters, as a comparison of the Rigveda and the A-vests shows. The purpose of these ancient hymns was to propitiate the gods by praises accompanying the offering of melted butter poured on the fire and of the juice of the Soma plant placed on the sacrificial grass. The hymns which have survived in Rigveda from the early period of the Indo-Aryan invasion were almost exclusively composed by a hereditary priesthood. They were handed down in different families by memory, not by writing, which could hardly have been introduced into India before about 700 B.C. These family groups of hymns were gradually brought together till, with successive additions, they assumed the earliest collected form of the Rigveda. Then followed the constitution of the Samhita text, which appears to have taken place about 600 B.C., at the end of the period of the Brahmanas, but before the Upanishads, which form appendages to those works, came into existence. The creators of the Samhita did not in any way alter the diction of the hymns here collected together, but only applied to the text certain rules of Saudhi which prevailed in their time, and by which, in particular, vowels are either contracted or changed into semi-vowels, and a is often dropped after e and o, in such a way as constantly to obscure the meter. Soon after this work was concluded, extraordinary precautions were taken to preserve from loss or corruption of the sacred text thus fixed. The earliest expedient of this kind was the formation of the Pads or ‘word’ n in which all the words of the Samhita text are separated and given in their original form as unaffected by the rules of Sandhi, and in which most compounds and some derivatives and inflected forms are analyzed, This text, which is virtually the earliest commentary on the Rigveda, was followed by other and more complicated methods of reciting the text, and by various works called Anukramanis or ‘Indexes’, which enumerate from the beginning to the of the Rigveda the number of stanzas contained in each hymn, deities, and the meters of all the stanzas of the Rigveda. Thanks to these various precautions the text of the Rigveda has been handed down for 2,500 years with a fidelity that finds no parallel in any other literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Rigveda consists of 1,017 or, counting eleven others of the eight Books which are recognized as later additions, 1,028 hymns. These contain a total of about 10,600 stanzas, which gives an average of ten stanzas to each hymn. The shortest hymn has only one az. za. while the longest has fifty-eight. If printed continuously like prose in Roman characters, the Samhita text would fill an octave frame of about 1000 pages of thirty-three lines each. It has been calculated that in bulk the RV, is equivalent to the extant poems by Homer.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is a twofold division of the RV. into parts. One, which is pure-mechanical, is into Astakas or ‘eighths’ of about equal length, each of which is subdivided into eight Adhyttyas or ‘lessons’, while each of the latter consists of Vargas or ‘groups’ of five or six stanzas. The other division is into ten Mandalas or ‘books’ (lit. ‘cycles’) and Suktas or ‘hymns’. The latter method is a historical one, indicating the manner in which the collection came into being. This system is now invariably followed by Western Scholars in referring to or quoting from the Rigveda.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSix of the ten books, ii to vii, are homogeneous in character. The hymns contained in each of them were, according to native Indian tradition, composed or ‘seen’ by poets of the same family. Which handed them down as its own collection. The tradition is borne out by the internal evidence of the seers’ names mentioned in the hymns, and by that of the refrains occurring in each of these books. The method of arrangement followed in the ‘family books’ is uniform, for each of them is similarly divided into groups addressed to different gods. On the other hand, Books i, viii, and x were not composed by a distinct family of seers, while the groups of which they consist are constituted by the hymns composed by different individual seers. Book ix is distinguished from the rest by all its hymns being addressed to one and the same deity, Soma, and by its groups being based not on the identity of authorship, but on the meter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFamily books,—In these the first group of hymns is invariably addressed to Agni, the second to Indra, and those that follow to gods of less importance. The hymns within these deity groups are arranged according to the diminishing number of stanzas contained in them. Thus in the second Book, the Agni group of ten hymns begins with one of sixteen stanzas and ends with one of only six. The first hymn of the next group in the same book has twenty-one, the last only four stanzas. The entire group of the family books is, moreover, arranged according to the increasing number of hymns in each of those books, if allowance is made for later additions. Thus the second Book has forty-three, the third sixty-two, the sixth seventy- five, and the seventh one hundred and four hymns. The homogeneity of the family books renders it highly probable that they formed the nucleus of the RV., which gradually assumed its final shape by successive additions to these books.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe earliest of these additions appears to be the second half of Book i, which, consisting of nine groups, each by a different author, was prefixed to the family books, the internal arrangement of which it follows. The eighth is like the family books as being in the main composed of members of one family, the Kanvas; but it differs from them in not beginning with hymns to Agni and in the prevalence of the strophic metre called Pragatha. The fact of its containing fewer hymns than the seventh book shows that it did not form a unit of the family books, but its partial resemblance to them caused it to be the first addition at the end of that collection. The first part of Book I (1—50) is in several respects like Book viii: Kanvas seem to have been the authors of the majority of these hymns; their favourite strophic metre is again found here; and both collections contain many similar or identical passages. There must have been some difference between the two groups, but the reason why they should have been separated by being added at the beginning and the end of an older collection has not yet been shown.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe ninth book was added as a consequence of the first eight being formed into a unit. It consists entirely of hymns addressed to Soma while the juice was ‘clarifying’ (pavamana); on the other hand, the family books contain not a single Soma hymn, and Books I and viii together only three hymns invoking Sona in his general character. Now the hymns of Book ix were composed by authors of the same families as those of Books ii to vii, as is shown, for instance, by the appearance here of refrains peculiar to those families. Hence it is to t assumed that all the hymns to Soma Pavamuna were removed from Books I to viii, in order to form a single collection belonging to the sphere of the Udgatr or chanting priest, and added after Books i—viii, which were the sphere of the Hotr or reciting priest. The diction and recondite allusions in the hymns of this hook suggest that they are later than those of the preceding books; but some of them may be early, as accompanying the Soma ritual which goes back to the Indo- Iranian period. The hymns of the first part of this book (1—60) are arranged according to the decreasing number of their stanzas, beginning with ten and ending with four. In the second part (61—114), which contains some very long hymns (one of forty-eight and another of fifty-eight stanzas), this arrangement is not followed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe two parts also differ in the metre of the hymns of the first excepting four stanzas composed in Gayatri while the second consists mainly of groups in other meters thus 68-84 forms a Jagati and 87-97 a tristubh group.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"70%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"30%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exi-xxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eVedic Hymns\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1-219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAgni\u003c\/td\u003e\n\u003ctd\u003e1-10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSavitr\u003c\/td\u003e\n\u003ctd\u003e10-21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMarutas\u003c\/td\u003e\n\u003ctd\u003e21-30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVisnu\u003c\/td\u003e\n\u003ctd\u003e30-36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDyavaparthivi\u003c\/td\u003e\n\u003ctd\u003e36-41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndra\u003c\/td\u003e\n\u003ctd\u003e41-56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRudra\u003c\/td\u003e\n\u003ctd\u003e56-67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eApam Napat\u003c\/td\u003e\n\u003ctd\u003e67-78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMitra\u003c\/td\u003e\n\u003ctd\u003e78-83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBrhaspati\u003c\/td\u003e\n\u003ctd\u003e83-92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eUsas\u003c\/td\u003e\n\u003ctd\u003e92-99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAgni\u003c\/td\u003e\n\u003ctd\u003e100-104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eParjanya\u003c\/td\u003e\n\u003ctd\u003e104-111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePujan\u003c\/td\u003e\n\u003ctd\u003e111-115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eApas\u003c\/td\u003e\n\u003ctd\u003e115-118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMitra Varuna\u003c\/td\u003e\n\u003ctd\u003e118-124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSarya\u003c\/td\u003e\n\u003ctd\u003e124-128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAsvina\u003c\/td\u003e\n\u003ctd\u003e128-134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVaruna\u003c\/td\u003e\n\u003ctd\u003e134-141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eManjukas\u003c\/td\u003e\n\u003ctd\u003e141-147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVisve devas\u003c\/td\u003e\n\u003ctd\u003e147-152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSoma\u003c\/td\u003e\n\u003ctd\u003e152-164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFuneral Hymn\u003c\/td\u003e\n\u003ctd\u003e164-175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePitaras\u003c\/td\u003e\n\u003ctd\u003e176-186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGambler\u003c\/td\u003e\n\u003ctd\u003e186-195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePurusa\u003c\/td\u003e\n\u003ctd\u003e195-203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eRatri\u003c\/td\u003e\n\u003ctd\u003e203-207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHymn of Creation\u003c\/td\u003e\n\u003ctd\u003e207-211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eYama\u003c\/td\u003e\n\u003ctd\u003e212-216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVata\u003c\/td\u003e\n\u003ctd\u003e216-219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVocabulary\u003c\/td\u003e\n\u003ctd\u003e221-256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Index\u003c\/td\u003e\n\u003ctd\u003e257-263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Arthur Anthony Macdonell","offers":[{"title":"Paperback","offer_id":41668853956746,"sku":"","price":300.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41668853989514,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/243_600x_dd64c01a-bdf1-4556-9d9a-c2977b7b16c7.jpg?v=1661243415"},{"product_id":"buddhist-hybrid-sanskrit-reader","title":"Buddhist Hybrid Sanskrit Reader","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhist Hybrid Sanskrit Reader is a collection of selections from the Mahavastu, Mahaparinirvana Sutra, Udanavarga and Lalitavistara which have been edited according to the principles to be adopted for Buddhist Hybrid Sanskrit. The purpose behind this work is to facilitate the practical use of the author's Buddhist Hybrid Sanskrit Grammar and Dictionary (2 vols.) by scholars and students as well as teachers interested in the language.\u003c\/p\u003e","brand":"F. Edgerton","offers":[{"title":"Default Title","offer_id":41668870996106,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120804814.jpg?v=1661243572"},{"product_id":"concise-pali-english-dictionary","title":"Concise Pali-English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Concise Pali-English Dictionary has been prepared mainly for use by students in schools and colleges. The author is not only an eminent Elder of the Buddhist Order but one of the leading Pali scholars recognized both in the East and the West as an authority on the subject. His experience as a teacher and as a writer of textbooks made him admirably suited for the undertaking. There were but a few Buddhist Elders in direct contact with Western scholarship through the English medium and the Rev. Buddhadatta was the most senior among that class of monks.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA concise Pali-English Dictionary for use by students in schools and colleges has been a long-felt need. Hence it is gratifying to note that at long last a reputed scholar has come forward to satisfy this need and after several years of hard work has compiled what may prove to be the standard practical dictionary of the Pali language.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author is not only an eminent Elder of the Buddhist Order but one of the leading Pali scholars recognized both in the East and in the West as an authority on the subject. His experience as a teacher at Ananda College, Colombo, and the considerable experience he has gained as a writer of textbooks for school use, such as the now famous New Pali Course, make him admirably suited for the undertaking.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is to be observed that the author has kept more or less to the traditional sense of words while not altogether ignoring the meanings given by western scholars in their translations and lexicons. Many errors in the latter sources have also been rectified. But the basic sense adopted is in nearly every instance the traditionally accepted meaning in accord with the commentaries and the glossaries. This, perhaps, is of social value to beginners as thereby they get introduced to the indigenous tradition, thus providing a useful basis on which to build up more scientific knowledge as the study advances.\u003c\/p\u003e","brand":"A. P. Buddhadatta Mahathera","offers":[{"title":"Paperback","offer_id":41668887478410,"sku":"","price":500.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41668887511178,"sku":"","price":600.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CONCISEPALIENGLISHDICTIONARY.jpg?v=1661243727"},{"product_id":"the-concise-sanskrit-english-dictionary","title":"The Concise Sanskrit-English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present Dictionary is designed to meet the long-felt need of the English-knowing reader who is interested in the study of classical as well as modern Sanskrit.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt covers a very large field-Epics such as the Ramayana and Mahabharata, Puranas and Upapuranas, Smrti and Niti literature, Darsanas or Systems of Philosophy, such as Nyaya, Vedanta, Mimamsa, Sankhya and Yoga, Grammar, Rhetoric, Poetry in all its branches, Dramatic and Narrative literature, Mathematics, Medicine, Botany, Astronomy, Music and other technical or scientific branches of learning. Thus, it embraces all words occurring in the general post -Vedic literature. It includes most of the important terms in Grammar. It gives quotations and references to the peculiar and remarkable meanings of words, especially such as occur in books prescribed for study in Indian and foreign universities. It also renders an explanation of important technical terms occurring in different branches of Sanskrit learning. To add to its usefulness the work includes three appendices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere are in existence no doubt excellent Sanskrit-English dictionaries compiled by eminent scholars like Monier Williams, H.H. Wilson, V. S. Apte and L. R. Vaidya, but their bulkiness and cost prohibit a large number of users from enjoying an advantage so necessary in their study of Sanskrit. There is, therefore, a crying need for one which supplies everything required by an average reader and which is at the same time characterized by brevity and cheapness. The present compilation is intended to serve this purpose. The author in this handy work has kept out Sanskrit words which are less commonly used and has tried to avoid all technicalities as well as words which can easily be seen as simple derivatives of some given words. Thus he has been able to reduce the bulk of the dictionary without compromising its usefulness.\u003c\/p\u003e","brand":"Vasudeo Govind Apte","offers":[{"title":"Paperback","offer_id":41668907991178,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41668908023946,"sku":"","price":440.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CONCISESANSKRITENGLISHDICTIONARY.jpg?v=1661243885"},{"product_id":"a-dictionary-english-and-sanskrit-monier-williams","title":"A Dictionary, English and Sanskrit","description":"\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe great development of the study of Sanskrit, during the later half of the 19th century, has necessitated a Reverse dictionary for all those scholars who devoted themselves to the social religious and intellectual study of India and Indians. Realizing this the author set to work on planning this dictionary (1843-51) based primarily on Amarakosa, Riddle English Latin dictionary Prof. Wilson's Sanskrit English dictionary Marathi dictionary of Captain Moles worth in addition to the code of Manu works of Kalidasa Ramayana and Mahabharata with the collaboration of other scholars. The main object of compiling the lexicon is to offer effectual help to the student in practising translation into the best Sanskrit for modern expressions and idioms with their several equivalents and with different shades of meaning. He has rightly endeavoured to include as many terms of religion literature mythology science etc. as would lead to a correct knowledge of oriental customs habits of thought religious tenets and ceremonial observances which ultimately enhance a reciprocal sympathy between the East and West.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eROGER ASORAM, in bearing testimony to the classical proficiency of his illustrious pupils, Edward and Elizabeth, said 'of them, that they not only understood but composed in Latin, skilfully and with ease. Such an assertion, made three centuries since by the great preceptor of the age, leads to the inference, that, even in that early period, the value of composition as a criterion of scholarship was duly appreciated. It would be needless to quote the more express statements of scholars and linguists of modern times, in proof of the estimation in which this accomplishment is now held as a test of sound proficiency. It is sufficient to know, that in these days of intellectual progress and competition, no classical examination is considered effectual in which a prominent place is not assigned to composition. Indeed, an increasingly high standard of excellence in this branch of education is now demanded by all collegiate tribunals.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn unison with these opinions, the framers of the Statutes of the East-India College have provided, that no student shall be pronounced qualified for Indian service until he can make an intelligible translation from an English passage into the Oriental languages in which he has been. instructed. And if this requirement bas been Wisely made, as a test of scholarship in the spoken dialects, much more has it so been made in regard to Sanskrit, the classical language of India, which bears a far closer relation to those dialects than Greek and Latin bear to the living languages of Europe. If at our Universities and Colleges, .where are educated many who are destined to fill the highest offices in our home government, the composition of Latin prose is demanded of all candidates for degrees, with much more reason may Sanskrit, composition be made an essential at this Institution, where are trained. the whole body of civilians to whom the government of our Indian Empire is to be trusted.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNevertheless, it must be admitted that a student can hardly be expected to practice composition and translation in a difficult language if the usual aids are not placed at his disposal. That such aids have not hitherto been made available in Sanskrit has been owing to the great difficulty of compiling a good English and Sanskrit Dictionary. Reverse Dictionaries are sufficiently within the reach of the student of Greek and Latin. In truth. the time that has been spent in investigating these languages, during many centuries, by a succession of learned men, each improving upon the results of his predecessor's labours, has led to the production of such a variety of dictionaries, phrasebooks, and vocabularies, that the work of Greek and Latin lexicography, in the present day, has become a mere process of sifting and digesting the mass of existing materials. Yet, even in these languages, so great has been the difficulty of compiling a good Reverse Dictionary, that, after numerous incomplete attempts, it has only been within recent years that any really valuable English-Greek or English-Latin Dictionary has been published.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith reference to some of the spoken languages of the East, much has been done to facilitate translation and composition. In Hindustani, it will scarcely be necessary to allude to the labours of that eminent scholar, Dr Gilchrist, and in more recent times to the works of Mr Shakespear and Dr Duncan Forbes. In Bengali, great assistance is afforded to the student by the copious English- Bengali Dictionary of Ram Comul Sen: in Marathi, still greater, by the admirable English and Marathi Dictionary of Major Candy: in Telugu, by that of Mr Morris: in Carnation, or Canarese, by that of Mr Reeve. In Persian and Arabic, the dictionary of Professor Johnson, now passing through the press, will offer to the student a complete Persian, Arabic, and English Lexicon; but, although Reversed Dictionaries or English and Persian are procurable, a good lexicon in this form remains yet to be compiled. The English and Persian Dictionaries, or rather Vocabularies, of Meninski and Wilkins, are proofs of how little assistance is rendered to the student, in translating European ideas and phrases, by a mere supplementary vocabulary which is a reversed counterpart of the preceding lexicon. In most of the other spoken dialects of India, such vocabularies exist, and are, without doubt, useful aids in the absence of more complete works. But in Sanskrit, nothing of this description, deserving of notice, has hitherto been effected. The Sanskrit and English Dictionary of Professor H. H. Wilson is indeed, too well known as one of the best lexicons in any language to require comment in this place; and if the labours of that eminent Orient list had been directed to the composition of an English and Sanskrit Dictionary, the student would long Since have enjoyed the advantage of an aid to composition, far more 'effective than that which the present work can supply.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSuch as it is, however, this Volume appears before the public as the result of the first attempt that has yet been made to meet a want, which the experience of every day renders increasingly felt. For it is not too much to allege, that the great development of the study of Sanskrit, during late years, has caused the absence of a Reverse Dictionary to be recognised as wanted by many very different and very important members of the community, both at home and abroad; by students and civilians, by scholars and philologists, by chaplains and missionaries; by all those zealous men who have devoted themselves to the social, religious, and intellectual improvement of the natives of our Indian Empire\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e. With missionaries, and other philanthropists and scholars, whose aim has been to communicate scriptural and scientific truth to the learned natives, through the medium of their classical language, and to the uneducated, through their vernacular tongues, the absence of aid to composition has doubtless enhanced the difficulties by which their labours have been retarded. It will be sufficient to mention the well-known names of Dr Carey and Dr Yates, whose translations of parts of the Bible are valued by all promoters of the cause of Christianity in the East; of Dr Mill, formerly Principal of Bishop's College at Calcutta, whose history of Christ in Sanskrit dialogue is still more acceptable to the natives of India, from its adaptation to their own system of teaching; of Mr John Muir, whose zeal for the welfare of the Hindus has been displayed by carrying out and improving the system of Dr Mill, in numerous excellent tracts; and lastly, of Dr James Ballantyne, the energetic Principal of the College at Benares, whose Sanskrit lectures on the elements of general knowledge, and another scholar like writings, prove him to be eminently fitted for the post to which he has been appointed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe labours of these, and many other able and devoted men, are based upon the theory, that if the natives of India are to be effectively imbued with the principles of truth, whether religious or scientific, it must be through the medium of the only language through which they will be disposed to accept such information, Proficiency in English may be deemed indispensable to the liberal education of a native, but the attempt to .make English the sole vehicle of instilling sound ideas respecting religion and philosophy, is not likely to be successful. The learned natives will be averse to receiving any new truths which are not imparted by means of the language which they are accustomed to regard as the channel of all truth; and the more uneducated classes are found to be incapable of comprehending new ideas, excepting through their vernacular tongues. And since I found that no vernacular tongue is adequate to express the ideas of religion and science, without borrowing its terms from the Sanskrit, the utility of an English and Sanskrit Dictionary will be recognised by all who have to compose in these dialects, whether in Hindi, Bengali, Uriya, Telugu, Canarese, Ta.mil, Malayalam, or Marathi.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmong philological scholars, whether in Europe or the East, the need for a complete compendium of synonymous words and vocables, in a language which is the key to the solution of every problem in comparative philology, is too obvious to require demonstration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith respect to the civil servants of India, there can be no doubt that the want of a Reverse Sanskrit Dictionary has contributed to rendering unpopular the study of a language which must force itself, however distastefully, on their observation, by the influence which it exercises on the spoken dialects of India-an influence far greater than that of Latin on English, Italian, or French. But it is by the candidates for the civil service who are educated at the East-India College that this want has been chiefly acknowledged. Here it has seriously affected the popularity of a study which, above all others, ought to be cultivated, if on no other grounds, at least on the score of its, adapting itself, more than any other, to the condition of students, who, being ignorant of their mercies destination in India, is undergoing that course of general training which is best suited to fit them for the special requirements of particular localities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSuch is the want, then, which the Compiler of this dictionary has attempted to supply. But not even his firm persuasion of its magnitude could have emboldened him to address himself to a task of so much difficulty, had he not been liberally encouraged by the Honorable Directors of the East- India Company, whom he has the honour to serve. The public does not require to be informed, that it is the desire of those generous Rulers to win the attachment of their Indian subjects, by furthering every undertaking which aims at improving the knowledge of their languages and literature. A long enumeration might be made of dictionaries, vocabularies, and Important publications, which have issued, and are now issuing, from the press, under the patronage of the Honourable Court. The present is but one out of numerous instances in which the authors of long and laborious works have had to record their gratitude for the countenance thus wisely extended.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt will not be necessary for the Compiler to dwell on the many difficulties he has had to encounter in pursuing his solitary labours, unassisted by the native Pandits and transcribers, who lighten the toil of the lexicographer in India. Those who understand what it is to be a pioneer in any work of lexicography, to be, as it were, the first to break and clear the ground over an untraded field of inquiry, will doubtless, in their candour, appreciate at its full value the labour he has undergone in carrying this Volume to its completion. They will also be prepared to expect inequality in the execution, especially of the earlier pages, and many defects and inconsistencies throughout the whole body of the dictionary, agreeably to the inevitable law of expansion and improvement to which such a work must be subject in its progress through the press. No apology need, therefore, be made for these imperfections. But a brief account of the method in which, during nearly eight years, the Compiler has prosecuted his labours would seem to be expected of him, and is, in fact, rendered necessary by the entire novelty of his work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA sound and solid foundation of useful household words being thus laid, the Compiler commenced reversing the second edition .' Professor Wilson's Sanskrit and English Dictionary; incorporating in his thesaurus all the new words as they occurred, and omitting only those which represented ideas or things having no approximate equivalent in English. This was a process of much time and labour, requiring a very attentive -perusal of the dictionary, accompanied by much transcribing, collating, arranging, and inserting of words and phrases. It might be hastily inferred, that having accomplished thus much, the considerable advance had been made towards the completion of the work; and if the object of the Compiler had been to compose a good vocabulary, reversing the senses of the words in the Sanskrit and English Dictionary, and nothing more, such would have been the case. But a complete dictionary, which was intended to offer effectual help to the student in practising translation, was not merely to be compiled by collecting words and reversing meanings. It was to be continuously composed with a thoughtful consideration of the best Sanskrit equivalents for modern expressions and idioms, and a caring disposition, under each English word, of its several equivalents, in their proper order, and in their proper connection with its several shades of meaning. In fact, the real business of writing the Dictionary had now to be commenced. Having procured the latest edition of Webster's English Dictionary, which are contained all the words of Tod's edition of Dr Johnson, with many modern additions, as well as all the participles and adverbs, the Author proceeded to translate it systematically into Sanskrit, either gathering his materials from his own collection of classical works, or assisting his memory by suggestions from the Bengali Lexicon of Ram Comul Sen, and omitting only those expressions which seemed obsolete or obsolescent, or of which no classical equivalent could be found or suggested.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe commenced by transcribing carefully and then arranged in alphabetical order, all the English words, with their Sanskrit synonyms, contained in the Kosha of Amara Sinha, edited by the late Mr, Colebrooke. His next step was, to have copied, on nearly two thousand pages of large folio paper, with suitable intervals, all the English words in Riddle's English-Latin Dictionary, known to be very useful in Latin composition. Having thus prepared a kind of thesaurus, or repository for the collection of words and phrases, he proceeded to -insert therein, in their proper places, all the words of the Amara Kosha, above referred to, as well as all those contained in the Hitopadesa, the Selections from the Mahabharata, edited by Professor Johnson, the Meghaduta, the Anthology of Professor Lassen. and all the roots, with some of the examples, comprised in that most learned and admirable compilation, the Radices Lingure Sanskrit of Professor Westergaard.\u003c\/p\u003e","brand":"M. Monier Williams","offers":[{"title":"Default Title","offer_id":41669248352394,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/DICTIONARYENGLISHANDSANSKRIT.jpg?v=1661247127"},{"product_id":"dictionary-of-pali-proper-names-2-vols","title":"Dictionary of Pali Proper Names (2 Vols.)","description":"\u003cstrong\u003eHardbound Set (2533 Pgs.)\u003c\/strong\u003e","brand":"G. P. Malalasekera","offers":[{"title":"Default Title","offer_id":41669270438026,"sku":"","price":2650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120830202.jpg?v=1661247294"},{"product_id":"a-practical-sanskrit-dictionary","title":"A Practical Sanskrit Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Dictionary includes the vocabulary of Post-Vedic literature with emphasis on philosophical, grammatical and rhetorical terms. Further, this is the only handy dictionary of its kind which breaks a word into its component parts and refers to the roots deducible from Sanskrit derivatives alone by way of comparative philosophical analysis. The work is therefore highly useful for etymological analysis and linguistic training.\u003c\/p\u003e","brand":"Arthur Anthony Macdonell","offers":[{"title":"Default Title","offer_id":41669293998218,"sku":"","price":1100.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120820005.jpg?v=1661247545"},{"product_id":"practical-sanskrit-english-dictionary","title":"Practical Sanskrit-English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Dictionary has been undertaken to supply a want long felt by the student, f a complete and at the same time cheap Sanskrit-English Dictionary. Very little need, I think, to be said with regard to the necessity of bringing out a work like this, when the study of Sanskrit has received such a strong impetus during the last twenty-five years. There have been four or five Sanskrit-English Dictionaries published till now; but very few of them fulfil the two essential conditions of the popularity and usefulness of such works: satisfying all the requirements of students and at the same time being within their easy reach. The Dictionaries of Professors Wilson and Monier Williams are very useful and valuable works, but their prices-particularly of the latter-are prohibitively high, and they do not also meet many of the most ordinary wants of Sanskrit readers. A student, while reading Sanskrit at School or College, generally expects that the Dictionary which he uses will give appropriate equivalents for such words and compound expressions as may have particular meanings or shades of meaning in particular passages.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVaman Shivaram Apte came from a well-to-do family in Konkan. In the Marathi Stats of Sawantwadi, in the small village of Asolopal (Banda Pets) his father was known as a noble-minded Pandit of high integrity of character. But his obliging nature brought the family to straitened circumstances at the time of his death, for standing surety for a friend. Vaman was then only eight years old. He was born in 1858 in the same village and had his primary education there. His mother, a brave lady, saw no future for the family in that native place and came to Kolhapur with her two sons (Vaman and his elder brother) and with great difficulty brought up her children. But she and her first son succumbed to death within three years and Vaman was left an orphan. However, his sharpness and brilliance won him the favour of Shri. M.M. Kunte, the Head Master of the Rajaram High School and a reputed scholar and hence Vaman's school career was completed without much hardship. He passed the Matriculation examination and secured more than 90% of the total marks, with the unique Sanskrit scholarship, named after Jagannath Shankarshet. Prof. Kielhorn wanted him to study in the Deccan College directly under him. There too Vamanrao showed his brilliance in all examinations and won the Bhau Daii Sanskrit Prize for the BA examination (1877) and the Bhagawandass Scholarship for the MA examination (1879). With these distinctions Government service of a very high grade would have been very easy for him. But he had kept before his eyes the patriotic ideas, some of which had already been brought into practice by Vishnu Shastri Chiplunkar, the father of the modern Marathi and of national education. Apte decided once and for all to devote himself to the cause of national education by joining the founders of the New English School in 1880, in its first year. Of course, the institution (New English School) made a most precious acquisition in getting the services of V.S. Apte, at the very beginning of its career. His was a most precocious and penetrating intellect and the record of his academic achievements was most distinguished. Sanskrit was his special forte. He was a born teacher and a strict disciplinarian. The founders of the institution recognised his pre-eminent merits and invested him with the office of the Superintendent, while the patriarch Chiplunkar himself worked under him as the Head Master. Apte's labours bore speedy fruit in as much as the school carried off one of the two Sanskrit scholarships at the Matriculation examination, even in the first year.\u003c\/p\u003e","brand":"Vaman Shivram Apte","offers":[{"title":"Default Title","offer_id":41669310808202,"sku":"","price":1795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120815681.jpg?v=1661247721"},{"product_id":"a-sanskrit-english-dictionary-etymologically-and-philologically-arranged","title":"A Sanskrit English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSir M. Monier-Williams embarked upon Sanskrit-English Dictionary, with the primary object of exhibiting, by a lucid etymological arrangement, the structure of the Sanskrit language, the very key-stone of the science of Comparative Philology. Though all lexicographers have to rely on the work of their earlier compeers, Sir Williams' work is unique and original in its plan and execution, the utility of which is seen in its repeated reprints. This is not a mere aggregation of words and meanings but the fruit of a colossal industry and experience with the actual treatises in the original language on a number of subjects. All the words are arranged etymologically and philologically with special reference to cognate Indo-European languages. The author refers to several authors and extant works. the work includes well over 1,80,000 words. This invaluable thesaurus serves far too well the needs of researchers and lovers of Sanskrit. There is an elaborate and informative Introduction detailing the inception and progress of this huge task, successfully completed with the collaboration of devoted scholars like Prof. E. Leumann, Prof. C. Cappeller and others.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePREFACE TO THE NEW EDITION.\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first edition of this Dictionary had the advantage of being published by the Delegates of the Oxford University Press, with the support of the Secretary of State for India in Council. The present greatly enlarged and improved work enjoys the same privileges. The first edition appeared in the summer of 1872. The extent of its indebtedness to the great seven-volumed Sanskrit-German Thesaurus compiled by the two eminent German Sanskritists, Otto Bohtlingk and Rudolf Roth, with the assistance of many distinguished scholars, such as Professor A. Weber of Berlin-then only completed as far as the beginning of the letter v-was fully acknowledged by me in the Preface.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHaving regard, however, to the entire originality of the plan of my own work, I did not venture to describe it as based on the great Sanskrit-German Worterbuch. For that plan, I claimed to be alone responsible. Every particle of its detail was thought out in my own mind, and the whole work was brought to completion by me, with the cooperation of five successive assistants-whose names were. duly recorded in about twelve years from the date of my election to the Boden Professorship at the University of Oxford.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe words and the meanings of the words of a Dictionary can scarcely be proved by its compilers to belong exclusively to themselves. It is not the mere aggregation of words and meanings, but the method of dealing with them and arranging them, which gives a Dictionary the best right to be called an original production.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn saying this I am not claiming any superiority for my own method over that of the two great German Sanskrit scholars-which, of course, has advantages of its own. Nor am I detracting one whit from the tribute of admiration which I and other lexicographers are always desirous of rendering to the colossal monument of industry and scholarship represented by their work. I am merely repeating my claim to the production of a Sanskrit-English Dictionary on a wholly unique plan-a plan the utility of which has been now proved by experience.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was not thought desirable to print off more than a thousand copies of the first edition of my book. These-notwithstanding the necessarily high publishing price-were sold off in a few years. It then became a question as to how the continuous demand for the Dictionary was to be met, and the Delegates decided to provide it with a supplementary facsimile edition. produced by a photo-lithographic process.' Copies printed by that process have been procurable ever since. of course I was well satisfied with the factual evidence thus afforded of the practical utility of my Dictionary, and the more so as, along with many eulogistic reviews and notices, it met with some adverse criticism, especially at the hands of German Sanskritists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNot that such criticisms discouraged me. On the contrary, as soon as I became aware of the likelihood of my volume becoming out of print, I set about preparations for a new edition on the very same general plan, although with an earnest determination to improve the original work by the light of such critical animadversions as seemed to me to be pertinent. And I must at once acknowledge that in these efforts I received valuable suggestions from Professor Ernst Leumann of the University of Strassburg, who was my first collaborator at an early stage of the new undertaking (see p. xxxi). It ought, however, to be put on record that, even before Professor Leumann's cooperation, I had made the discovery that the great increase in the number of printed Sanskrit texts and works bearing on Sanskrit scholarship, since the issue of my first edition, would entirely preclude the idea of my producing a mere \"rechauffe ' of my former volume, with additions, however numerous, introduced from my own interleaved copy and the contributions of fellow-Sanskritists. It would necessitate the re-writing of the whole from be- ginning to end-a formidable task,' tantamount to the production of an entirely new Dictionary. This task I began to put in hand alone at least twenty years ago, and it is only due to the authorities at the India Office, under whose auspices this work was inaugurated, and with whose assistance it has been printed, that I should explain the causes which have led to the unexpected delay in its publication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn truth, I am bound to confess that I entered upon my third lexico- graphical career with a little too magnificent audacity, and a little too airy hope- fulness, at a time when my energies were severely tried, not only by my ordinary duties of lecturing in Sanskrit but by other collateral activities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmongst the latter, it may be mentioned that I had devoted myself to research into Indian religions and philosophies, for a series of public lectures before the University, which I felt bound to give in my capacity of Boden Professor. And I certainly could not have ventured to carry on these researches -much less to have printed them in various books as trustworthy -if I had not gained 'first-hand' knowledge of my subject by placing my own mind in direct touch with the mind of the learned natives of India in their own country.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was for this and other cognate reasons 2 that-with the consent and approbation of two successive Vice-Chancellors, and at my own expense-I under- took voyages to India on three several occasions (in 1875-6, 1876-7, 1883-4), and extended my travels from Bombay to Calcutta and the confines of Tibet- from Cashmere to Madras and the extreme South, including the chief homes of Buddhism in the island of Ceylon.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e. On each occasion. I was cordially assisted by the Governor-General and Local Governments from day 1. On each occasion, too, I found scattered throughout vast areas old fellow students and pupils of my own administering immense pro- vines, and eager to help me in my investigations; and on each occasion, I met to my surprise with learned and thoughtful natives-not only in the cities and towns, but even in remote villages-able and willing to converse with me in Sanskrit, as well as in their own vernaculars, and to explain difficult points in their languages, literature, religions, and philosophies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt may well be believed that these Indian journeys were of great value in extending. the horizon of my own knowledge, and increasing my power of improving the Dictionary, but it must be confessed that they interrupted its continuous prosecution.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnd, in very deed, the intermittent character of my latest lexicographical career would have made its completion during my lifetime almost hopeless, had I not been ably aided by successive assistants and fellow-workers, whose co-operation is gratefully acknowledged by me subsequently (p. xxxi); that of Professor C. Cappeller having extended over far the larger portion of the work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnd this is not all that I have to urge in extenuation of my apparent dilatoriness. A still more unavoidable cause of the delay has been the unlooked-for amount of labour involved. This is fully explained in the Introduction (see p. xvi), but I may briefly mention here that it has consisted in adding about 60,000 Sanskrit words to about 1,20,000 -the probable amount of the first edition; in. fitting the new matter into the old according to the same etymological plan; in the verification of meanings, old and new; in their justification by the insertion of references to the literature and to authorities; in the accentuation of nearly every Sanskrit word to which accents are usually applied; in the revision and re-revision of printed proofs; until at length, after the lapse of more than a quarter of a century since the publication of the original volume, a virtually new Dictionary is. sent forth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt would, of course, be unreasonable to look for perfection as the result of our combined efforts. The law of human liability to error is especially applicable to the development of a new method of any kind. Nor are the imperfections of this volume ever likely to become better known to the most keen-sighted critics than they are to the compilers themselves.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is said of the author of a well-known Dictionary that the number of mistakes which his critics discovered in it, were to him a source of satisfaction rather than annoyance. The larger a work, he affirmed, the more likely it was to include errors; and a hypercritical condemnation of these was often symptomatic of a narrow-mindedness which could not take in the merit of any great performance as a whole.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWithout having recourse to this convenient way of discomfiting critics of the Chidranveshin type, and without abating one iota of justifiable confidence in the general trustworthiness of the present Dictionary, its compilers can yet be keenly alive to its thoroughly human character.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSpeaking for myself I may say that blended with my thankfulness for the longevity that has enabled me to see a protracted undertaking brought to completion, is a deep consciousness that I am not young enough to consider myself infallible. Indeed it is at once the joy and sorrow of every true scholar that the older he grows the more he has to confess himself as a learner rather than a teacher, and the more morbidly conscious he becomes of his own liability to a learner mistakes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom all true scholars, I do not fear, but court, criticism. Such critics will understand how a sense of responsibility may increase with advancing age, putting an author out of conceit with his own performances, and filling him with progressively intensified cravings after an impossible perfection. They will make due allowance for the difficulties besetting the production of so many densely printed pages, often comprising column after column of unbroken serried type, and abounding with countless dots and diacritical marks. Nor will they be surprised at occasional inequalities of execution in a work representing efforts spread over numerous years. Nor will they need to be reminded that occasional distractions, trials of health and weariness of spirit are unavoidably incident, not only to the responsible head of a prolonged undertaking but to his several assistants. indeed it is no disparagement to those who have contributed to the detail of this work to admit that a compilation, which is the result of the collaboration of so many different personalities, must in some degree reflect the idiosyncrasies and infirmities peculiar to each.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYet notwithstanding my desire that due weight should be given to such considerations, I may be pardoned if I express my confident expectation that the volume now offered to students of both Sanskrit and comparative philology, will supply them with the most complete and useful one-volumed Sanskrit-English Dictionary ever yet produced - a Dictionary, too, which in its gradual progress has, I trust, kept pace with the advancing knowledge and scholarship of the day.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt all events, I feel sure that I may affirm for my collaborators, as well as for myself, that we have earnestly striven to secure for this new volume, even more than for the old, the possession of four principal characteristics, namely:- I. Scholarly accuracy; 2. Practical utility; 3. Lucidity of arrangement, designed to set forth, as clearly as possible, the etymological structure of the language, and its bearing on that of the cognate languages of Europe; 4. Completeness and comprehensiveness, at least to the fullest extent attainable in the latest state of Sanskrit research, and to the utmost limit compatible with compactness and compression into a single volume.\u003c\/p\u003e","brand":"M. Monier Williams","offers":[{"title":"Default Title","offer_id":41669350752394,"sku":"","price":1495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SANSKRITENGLISHDICTIONARYMMWilliams.jpg?v=1661248018"},{"product_id":"the-students-english-sanskrit-dictionary","title":"The Student's English-Sanskrit Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Book (516 Pgs.):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present dictionary is a practical exercise in word compilation to facilitate the study of the Sanskrit language. Based on Webster's complete English dictionary includes general terms of all sciences and such technical terms as could be duly represented by Sanskrit equivalents actually existing in that language. Besides the general vocabulary quotations from the works of famous authors have been inserted to render the connotation of a word easily intelligible. It is also designed to help scholars translate any passage from English into Sanskrit.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt covers a very large field-Epics such as the Ramayana and Mahabharata, Puranas and Upapuranas, Smrti and Niti literature, Darsanas or Systems of Philosophy, such as Nyaya, Vedanta, Mimamsa, Sankhya and Yoga, Grammar, Rhetoric, Poetry in all its branches, Dramatic and Narrative literature, Mathematics, Medicine, Botany, Astronomy, Music and other technical or scientific branches of learning. Thus, it embraces all words occurring in the general post-Vedic literature. It includes most of the important terms in Grammar. It gives quotations and references to the peculiar and remarkable meanings of words, especially such as occur in books prescribed for study in Indian and foreign universities. It also renders an explanation of important technical terms occurring in different branches of Sanskrit learning. To add to its usefulness the work includes three appendices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s):\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVaman Shivaram Apte came from a well-to-do family in Konkan. In the Marathi Stats of Sawantwadi, in the small village of Asolopal (Banda Pets) his father was known as a noble-minded Pandit of high integrity of character. But his obliging nature brought the family to straitened circumstances at the time of his death, for standing surety for a friend. Vaman was then only eight years old. He was born in 1858 in the same village and had his primary education there. His mother, a brave lady, saw no future for the family in that native place and came to Kolhapur with her two sons (Vaman and his elder brother) and with great difficulty brought up her children. But she and her first son succumbed to death within three years and Vaman was left an orphan. However, his sharpness and brilliance won him the favour of Shri. M.M. Kunte, the Head Master of the Rajaram High School and a reputed scholar and hence Vaman's school career was completed without much hardship. He passed the Matriculation examination and secured more than 90% of the total marks, with the unique Sanskrit scholarship, named after Jagannath Shankarshet. Prof. Kielhorn wanted him to study in the Deccan College directly under him. There too Vamanrao showed his brilliance in all examinations and won the Bhau Daii Sanskrit Prize for the BA examination (1877) and the Bhagawandass Scholarship for the MA examination (1879). With these distinctions Government service of a very high grade would have been very easy for him. But he had kept before his eyes the patriotic ideas, some of which had already been brought into practice by Vishnu Shastri Chiplunkar, the father of the modern Marathi and of national education. Apte decided once and for all to devote himself to the cause of national education by joining the founders of the New English School in 1880, in its first year. Of course, the institution (New English School) made a most precious acquisition in getting the services of V.S. Apte, at the very beginning of its career. His was a most precocious and penetrating intellect and the record of his academic achievements was most distinguished. Sanskrit was his special forte. He was a born teacher and a strict disciplinarian. The founders of the institution recognised his pre-eminent merits and invested him with the office of the Superintendent, while the patriarch Chiplunkar himself worked under him as the Head Master. Apte's labours bore speedy fruit in as much as the school carried off one of the two Sanskrit scholarships at the Matriculation examination, even in the first year.\u003c\/p\u003e","brand":"Vaman Shivram Apte","offers":[{"title":"Paperback","offer_id":41669398265994,"sku":"","price":475.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41669398298762,"sku":"","price":550.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/IMG_20250211_0001_page-0001_1.jpg?v=1739271551"},{"product_id":"the-students-sanskrit-english-dictionary-containing-appendices-on-sanskrit-prosody-and-important-literary-and-geographical-names-in-the-ancient-history-of-india","title":"The Student's Sanskrit-English Dictionary","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present Dictionary is designed to meet the long-felt need of the English-knowing reader, who is interested in the study of classical as well as modern Sanskrit.\u003cbr\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt covers a very large field-Epics such as the Ramayana and Mahabharata, Puranas and Upapuranas, Smrti and Niti literature, Darsanas or Systems of Philosophy, such as Nyaya, Vedanta, Mimamsa, Sankhya and Yoga, Grammar, Rhetoric, Poetry in all its branches, Dramatic and Narrative literature, Mathematics, Medicine, Botany, AstronomyMusic and other technical or scientific branches of learning. Thus it embraces all words occurring in the general post-Vedic literature. It includes most of the important terms in Grammar. It gives quotations and references to the peculiar and remarkable meaning of words, especially such as occur in books prescribed for study in Indian and foreign universities. It also renders an explanation of important technical terms occurring in different branches of Sanskrit learning. To add to its usefulness, the work includes three appendices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFrom my experience in teaching for over a half-century, I can attest to the popularity of Apte's dictionaries and their usefulness to students whose main interests lie in literary works and sastras such as treatises on vyakarana, nyaya, mimamsa, and alankara. I am happy, therefore, to see and welcome this new edition of The Student's Sanskrit-English Dictionary. - George Cardona in his Foreword\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVaman Shivaram Apte came from a well-to-do family in Konkan. In the Marathi Stats of Sawantwadi, in the small village of Asolopal (Banda Pets) his father was known as a noble-minded Pandit of high integrity of character. But his obliging nature brought the family to straitened circumstances at the time of his death, for standing surety for a friend. Vaman was then only eight years old. He was born in 1858 in the same village and had his primary education there. His mother, a brave lady, saw no future for the family in that native place and came to Kolhapur with her two sons (Vaman and his elder brother) and with great difficulty brought up her children. But she and her first son succumbed to death within three years and Vaman was left an orphan. However, his sharpness and brilliance won him the favour of Shri. M.M. Kunte, the Head Master of the Rajaram High School and a reputed scholar and hence Vaman's school career was completed without much hardship. He passed the Matriculation examination and secured more than 90% of the total marks, with the unique Sanskrit scholarship, named after Jagannath Shankarshet. Prof. Kielhorn wanted him to study in the Deccan College directly under him. There too Vamanrao showed his brilliance in all examinations and won the Bhau Daii Sanskrit Prize for the BA examination (1877) and the Bhagawandass Scholarship for the MA examination (1879). With these distinctions Government service of a very high grade would have been very easy for him. But he had kept before his eyes the patriotic ideas, some of which had already been brought into practice by Vishnu Shastri Chiplunkar, the father of the modern Marathi and of national education. Apte decided once and for all to devote himself to the cause of national education by joining the founders of the New English School in 1880, in its first year. Of course, the institution (New English School) made a most precious acquisition in getting the services of V.S. Apte, at the very beginning of its career. His was a most precocious and penetrating intellect and the record of his academic achievements was most distinguished. Sanskrit was his special forte. He was a born teacher and a strict disciplinarian. The founders of the institution recognised his pre-eminent merits and invested him with the office of the Superintendent, while the patriarch Chiplunkar himself worked under him as the Head Master. Apte's labours bore speedy fruit in as much as the school carried off one of the two Sanskrit scholarships at the Matriculation examination, even in the first year.\u003c\/p\u003e","brand":"Vaman Shivram Apte","offers":[{"title":"Default Title","offer_id":41669447483530,"sku":"","price":675.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STUDENTSSANKRITENGLISHDICTIONARYbyVSApte.jpg?v=1661248866"},{"product_id":"history-of-classical-sanskrit-literature","title":"History of Classical Sanskrit Literature","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present work is an analytical account of classical Sanskrit literature from its historical perspective. It is divided into six books, of several chapters, each dealing with a particular branch of Sanskrit learning. Book I deals with the great epics of India-the Ramayana and the Mahabharata as well as the Puranas and the Tantras; Book II with the Kavya and its varieties; Book III with Kathanaka, Brhatkatha, Pancatantra and other tales; Book IV with Gadyakavya and Campu literature and Book V with the dramatic literature and Book VI with the Alankara, Sangita, Kama and Chandas literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work is full of references; the footnotes refer to a variety of sources, legendary, inscriptional numismatic, architectural and literary. The writer has exploited all the relevant material from the journals, catalogues, annals, reports and other documents in discussing the vexed problems of the date, place, genealogy of the authors and the literary tendencies of their compositions. His methodology of literary criticism is rationalistic and bears the stamp of the modern scientific age. The elaborate index, the critical introduction, the exhaustive bibliography, the list of abbreviations, the table of transliteration and a supplement are the most useful additions to this interesting and instructive work of literary history.\u003c\/p\u003e","brand":"M. Krishnamachariar","offers":[{"title":"Default Title","offer_id":41676710903946,"sku":"","price":1950.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFCLASSICALSANSKRITLITERATURE.jpg?v=1661329732"},{"product_id":"a-history-of-sanskrit-literature","title":"A History of Sanskrit Literature","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is undoubtedly a surprising fact that down to the publication of this book, the history of Sanskrit literature as a whole has been written in English. For not only does that literature possess much intrinsic merit, but the light it sheds on the life and thought of the population which were of particular interest to the British nation. Owing chiefly to the lack of an adequate account of the subject, few, even of the young men who left Britain every year to be its future rulers, required connected information about the literature in which the civilisation of Modern India can be traced to its sources, and without which that civilisation cannot be fully understood.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work presents a complete history of Sanskrit literature in a condensed and succinct form. It embodies a general study of the Vedic, Epic Puranic, Classical and Philosophical Literature. It sheds light on the life and thought of Ancient and Medieval India as reflected in the literary productions of those periods. The brief epitome is given in the Appendix on Technical Literature including Law, Science and Arts and instructive. The bibliographical notes and index appended at the end add to the value and render the work most useful to the reader. Even in this, even the outstanding research of eminent antiquarians has become outdated, the utility of this small work has not diminished by the passing away of three-quarters of a century.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eABOUT THE AUTHOR\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eARTHUR ANTHONY MACDONELL (1854- 1930), born in India was educated at Gottingen University. He matriculated in 1876 at Corpus Christi College, Oxford, and gained three scholarships for German, Chinese, and the Boden Scholarship for Sanskrit. He graduated with classical honours in 1880 and was appointed Taylorian Teacher of German at Oxford. In 1883 he obtained his Ph.D. from the University of Leipzig and then became Deputy Professor of Sanskrit at Oxford in 1888, and Boden Professor of Sanskrit in 1899. He edited various Sanskrit texts, wrote the grammar, compiled a dictionary, and published a Vedic grammar, a Vedic Reader, and a work. Vedic Mythology; he also wrote a history of Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmong his works include A History of Sanskrit Literature, The Brhad-Devata Attributed to Saunaka: A Summary of the Deities and Myths of the Rgveda-critically edited in the original Sanskrit with an introduction and seven appendices and translated into English with critical and illustrative notes, A Vedic Grammar for Students; History of Vedic Mythology, A Practical Sanskrit Dictionary with Transliteration, Accentuation, and Etymological Analysis, A Sanskrit Grammar for Students, and A Vedic Reader for Students.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePREFACE\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is undoubtedly a surprising fact that down to the present time, no history of Sanskrit literature as a whole has been written in English. For not only does that literature possess much intrinsic merit, but the light it sheds on the life and thought of the population of our Indian Empire ought to have a peculiar interest for the British nation. Owing chiefly to the lack of an adequate account of the subject, few, even of the young men who leave these shores every year to be its future rulers, possess any connected information about the literature in which the civilisation of Modern India can be traced to its sources, and without which that civilisation cannot be fully understood. It was, therefore, with the greatest pleasure that I accepted Mr. Gosse's invitation to contribute a volume to this series of Literatures of the World; for this appeared to me to be a peculiarly good opportunity for diffusing information on a subject in which more than twenty years of continuous study and teaching had instilled into me an ever-deepening Interest.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Max Muller's valuable History of Ancient Sanskrit Literature is limited in its scope to the Vedic period. It has long been out of print, and Vedic research has necessarily made great strides in the forty years which have elapsed since its publication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe only book accessible to the English reader on the history of Sanskrit literature, in general, has hitherto been the translation of Professor Weber's Academical Lectures on Indian Literature, as delivered nearly half a century ago in Berlin. The numerous and often very lengthy notes in this work supply the results of research during the next twenty-five years; but as these notes often modify, or even cancel, the statements of the unaltered original text of 1852, the result is bewildering to the student. Much new light has been thrown on various branches of Sanskrit literature since 1878, when the last notes were added to this translation, which, moreover, is not in any way adapted to the wants of the general reader. The only work on the subject appealing to the latter is the late Sir M. Monier Williams's Indian Wisdom. That book, however, although it furnishes, in addition to the translated specimens, some account of the chief departments of Sanskrit literature, is not a history. There is thus distinctly a twofold demand in this country for a history of Sanskrit literature. The student is in want of a guide setting forth in a clear and trustworthy manner the results of research down to the present time, and the cultivated English reader looks for a book presenting in an intelligible end attractive form information which Inuit have a special interest to us owing to our close relations with India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo lack space, no less than to the scope of the present series, is due to the exclusion of a full account of the technical literature of law, science, and art which contains much that would interest even the general reader; but the brief epitome given in the Appendix will, I hope, suffice to direct the student to all the most important authorities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to the bibliographical notes, I trust that, though necessarily restricted in extent, they will enable the student to find all further information he may want on matters of detail; for instance, the evidence for approximate dates, which had occasionally to be summarily stated even in the text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn writing this history of Sanskrit literature, I have dwelt more on the life and thought of Ancient India; which that literature embodies, than would perhaps have appeared necessary in the case of European literature. This I have done partly because Sanskrit literature, as representing an independent civilisation entirely different from that of the West, requires more explanation than most others; and partly because, owing to the remarkable continuity of Indian culture, the religious and social institutions of Modern India are constantly illustrated by those of the past.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides the above-mentioned works of Professors Max Muller and Weber, I have made considerable use of Professor L. von Schroeder's excellent Indians Literature and culture (1887). I have further consulted in one way or another nearly all the books and monographs mentioned in the bibliographical notes. Much of what I have written is also based on my own studies of Sanskrit literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll the quotations which I have given by way of illustration I have carefully selected from the original works. Excepting the short extracts on page 281 from Cowell and Thomas's excellent translation of the Harsacarita, all the renderings of these are my own. In my versions of Rgvedic stanzas I have, however, occasionally borrowed a line or phrase from Griffith. Nearly all my renderings are as close as the use of metre permits. I have endeavoured to r(.produce, as far as possible, the measures of the original, except in the quotations from the dramas, where I have always employed blank verse. I have throughout refrained from rhyme, as misrepresenting the original Sanskrit.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the transliteration of Sanskrit words, I have been guided by the desire to avoid the use of letters which might mislead those who do not know Sanskrit. I have, therefore, departed in a few particulars from the system on which Sanskrit scholars are now almost unanimously agreed, and which I otherwise follow myself. Hence for c and ch I have written ch and chh respectively, though in the rare cases where these two appear in combination I have retained cch (instead of chchh). I further use sh for the lingual, s-, and c for the palatal 1 and ri for the vowel r. I have not thought it necessary to distinguish the guttural ri and the palatal 71 by diacritical marks, simply printing, for instance, anga and Mancha. The reader who is unacquainted with Sanskrit will thus pronounce all words correctly by simply treating all the consonants as in English, remembering only that the vowels should be sounded as in Italian, and the e and o are always long.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am indebted for some suggestions to my friend Mr. F.C.S. Schiller, Fellow and Tutor of Corpus Christi College, who looked through the final proof of the chapter on Philosophy. To my pupil Mr. A. B. Keith, Boden Sanskrit scholar and Classical scholar of Balliol, who has read all the final proofs with great care, I owe not only the removal of a number of errors of the press but also several valuable criticisms regarding matters of fact.\u003c\/p\u003e","brand":"Arthur Anthony Macdonell","offers":[{"title":"Default Title","offer_id":41676721913994,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFSANSKRITLITERATUREbyAAMackonell.jpg?v=1661330266"},{"product_id":"a-history-of-sanskrit-literature-1","title":"A History of Sanskrit Literature","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTaken in conjunction with Sanskrit Drama, published in 1924, this work covers the field of Classical Sanskrit Literature, as opposed to Vedic Literature, the epics, and the Puranas. To bring the subject matter within the limits of a single volume has rendered it necessary to treat the scientific literature briefly, and to avoid discussions of its subject matter which appertain rather to the historian of grammar, philosophy, law, medicine, astronomy, or mathematics, than to the literary historian. This mode of treatment has rendered it possible, for the first time in any treatise in English on Sanskrit Literature, to pay due attention to the literary qualities of the Kavya. Though it was to Englishmen, such as Sir William Jones and H. T. Colebrooke, that our earliest knowledge of Sanskrit poetry was due, no English poet shared Goethe's marvellous appreciation of the merits of works known to him only through the distorting medium of translations, and attention in England has usually been limited to the Vedic literature, as a source for comparative philology, the history of religion, or Indo-European antiquities; to the mysticism and monism of Sanskrit philosophy; and to the fables and fairy-tales in their relations to western parallels. The neglect of Sanskrit Kavya is doubtless natural. The great poets of India wrote for audiences of experts; they were masters of the learning of their day, long trained in the use of language, and they aim to please by subtlety, not simplicity of effect. They had at their disposal a singularly beautiful speech, and they commanded elaborate and most effective metres. Under these circumstances, it was inevitable that their work should be difficult, but of those who on that score pass them by it may fairly be said ardua dum metuunt amittunt vera viai.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is in the great writers of Kavya alone, headed by Kalidasa, that we find a depth of feeling for life and nature matched with the perfection of expression and rhythm. The Kavya literature includes some of the great poetry of the world, but it can never expect to attain wide popularity in the West, for it is essentially untranslatable German poets like Ruckert can, indeed, base excellent work on Sanskrit originals, but the effects produced are achieved by wholly different means, while English efforts at verse translations fall invariably below a tolerable mediocrity, their diffuse tepidity contrasting painfully with the brilliant condensation of style, the elegance of metre, and the close adaptation of sound to a sense of the originals. I have, therefore, as in my Sanskrit Drama, illustrated the merits of the poets by Sanskrit extracts, adding merely a literal English version, in which no note is taken of variations of text or renderings. To save space I have in the main dealt only with works earlier than A.D. 1200, though especially in the case of the scientific literature important books of a later date are briefly noticed. This book was sent in completed for the press, in January 1926 but the pressure of work at the University Press precluded printing until the summer of 1927\\ when it was deemed best, in order not to delay progress, to assign to this preface the notice of such new discoveries and theories of 1926 and 1927 as might have a permanent interest.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eTAKEN in conjunction with my\u003cspan\u003e \u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/book\/Hindu\/sanskrit\/\"\u003eSanskrit\u003c\/a\u003e\u003cspan\u003e \u003c\/span\u003eDrama, published in 1924, this work covers the field of Classical Sanskrit Literature, as opposed to the Vedic Literature, the epics, and the Puranas. To bring the subject—matter within the limits of a single volume has rendered it necessary to treat the scientific literature briefly, and to avoid discussions of its subject matter which appertain rather to the historian of grammar, phi1osophy, law, medicine, astronomy, or mathematics, than to the literary historian. This mode of treatment has rendered it possible, for the first time in any treatise in English on Sanskrit Literature, to pay due attention to the literary qualities of the Kavya. Though it was to Englishmen, such as Sir William Jones and H. T. Cole-brooke, that our earliest knowledge of Sanskrit poetry was due, no English poet shared Goethe’s marvellous appreciation of the merits of works known to him only through the distorting medium of translations, and attention in England has usually been limited to the Vedic literature, as a source for comparative philology, the history of religion, or Indo—European, antiquities; to the mysticism and monism of, Sanskrit philosophy; and to the fables and fairy-tales in their relations to western parallels.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe neglect of Sanskrit Kavya is doubtless natural. The great poets of India wrote for audiences of experts; they were masters of the learning of their day, long trained in the use of language, and they aim to please by subtlety, not simplicity of effect. They had at their disposal a singularly beautiful speech, and they- commanded elaborate and most effective metres. ‘Under these circumstances it was inevitable that their works should be difficult, but of those who on that score pass them by it may fairly be said\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eardua dum metuunt amittunt vera viai.\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eIt is in the great writers of Kavya alone, headed by Kalidasa, that we find a depth of feeling for life and nature matched with the perfection of expression and rhythm. The Kavya literature includes some of the great poetry of the world, but it can never expect to attain wide popularity in the West, for it is essentially untranslatable;\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGerman poets like Ruckert can, indeed, base excellent work on Sanskrit originals, but the effects produced are achieved by wholly different means, while English efforts at verse translations fall invariably below a tolerable mediocrity, their diffuse tepidity contrasting painfully with the brilliant condensation of style, the elegance of metre, and the close adaptation of sound to a sense of the originals. I have, therefore, as in my Sanskrit Drama, illustrated the merits of the poets by Sanskrit extracts, adding merely a literal English version, in which no note is taken of variations of text or renderings. To save space l have in the main dealt only with works earlier than A.D. 1200, though especially in the case of the scientific literature important books of a later date are briefly noticed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book was sent in, completed for the press, in January 1926, but the pleasure of work at the University Press precluded printing until the summer of 1927, when it was deemed best, in order not to delay progress, to assign to this preface the notice of such new discoveries and theories of 1926 and 1927 as might have a permanent interest.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the early development of the Kavya welcome light has been thrown by Professor H. Luders’s edition of the fragments found in Central Asia of the Kalpanamanditika of Kumaralata, which is the true description of the work hitherto known to us through a Chinese translation as the Sutralamkara of Acvaghosa. That work, it is suggested, was very different in character from Kumaralata’s. It may have been an exposition in verse, possibly with prose additions, of the Canon of the Sarvastivadins, and it may be represented by fragments still extant; this suggestion can be supported by Asa1aga’s choice of title, Mahayanasutra-lamkara, for his exposition of Mahayana tenets. But that is still merely a conjecture, and even less proved is the view that Subandhu’s famous allusion Bauddhasamgatim ivalamkarabhusitam is to such a text as that ascribed to Acvaghosa. Kumaralata may well have been a younger contemporary of Acvaghosa, who lived after the death of Kaniska, a fact which explains an old crux, the difficulty of ascribing to Acvaghosa the references in the Sutralamkara which seemed inconsistent with the traditional relation of the patriarch and that king. How the Chinese version of the Kalpanamanditika, ‘that which is adorned by poetic invention’, came to bear the style Sutralamkara, remains an unexplained problem.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe fragments shed a very interesting light on the development of the style of prose mingled with verses which appear in a more elaborate form in the Jatakamala. The narratives, eighty in number, which, with ten parables, make up the work, begin with the enunciation of some doctrine, which is then established by means of an appropriate narrative; unlike the Jatakamala, the text does not follow a stereotyped plan of drawing out at the close of each tale the moral which it inculcates. The stanzas used are normally portions of the speeches of the dramatis personae; there is a complete breach with the tradition of the canonical texts which introduce such verses by the term bhasam bhasate; but of course, this does not mean that Kumaralata, or Arya Cura who follows this plan in the Jatakamala, is the author of all the verses used; doubtless, he often adopts or adapts current maxims. Narrative or descriptive stanzas are rare, and they are marked out for the benefit of the reciter by the words vaksyate hi. Arya Cura, on the other hand, shows a distinct advance; he uses descriptive or narrative stanzas to the extent of over a fifth of his total number of verses, and omits any introduction, inserting them freely to beautify his prose narration. The parables take a different form: in them, a prose parable (drstanta) is simply followed by a prose exposition (artha). The language shows the same adherence to correct Sanskrit, with occasional lapses, as in Acvaghosa, and there is a rich variety of metres, including the earliest Aryas in Kavya so far datable with reasonable certainty; the Cloka, Upajati, Vasantatilaka, and Cardulavikridita are affected. Very important is the fact that Prakrit lyric written in the Prakrit of the grammarians (Middle Prakrit) is preluded in two Prakrit Aryas, written in Old Cauraseni, which already manifest that affection for long compounds which is carried to excess in the Gaudavaha.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKumaralata and the early Kavya, Sanskrit, and Prakrit\u003c\/td\u003e\n\u003ctd\u003eviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKalidasa’s Date and Place of Birth\u003c\/td\u003e\n\u003ctd\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGreek and Indian Fables.\u003c\/td\u003e\n\u003ctd\u003ex\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Dramas of Bhasa\u003c\/td\u003e\n\u003ctd\u003exii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDandin and the Avantisundarikata\u003c\/td\u003e\n\u003ctd\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Authenticity of the Arthacastra\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Dates of the Philosophical Systems\u003c\/td\u003e\n\u003ctd\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMedical Fragments from Turkestan\u003c\/td\u003e\n\u003ctd\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Indian Origin of the Numerals\u003c\/td\u003e\n\u003ctd\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSanskrit as a vernacular\u003c\/td\u003e\n\u003ctd\u003exxiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePART I. THE LANGUAGE\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eSanskrit, Prakrit, and Apabhranca.\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of Sanskrit\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Character and Extent of the Use of Sanskrit\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics and Development of Sanskrit in Literature\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Prakrits\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eApabhranca\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePART II. BELLES-LETTRES AND POETICS\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eThe Origin and Development of Kavya Literature\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Sources of the Kavya\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Testimony of the Ramayana\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Evidence of\u003cspan\u003e \u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/book\/details\/study-of-patanjali-IDF929\/\"\u003ePatanjali\u003c\/a\u003e\u003cspan\u003e \u003c\/span\u003eand Pingala\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eKavya in Inscriptions\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Kamasutra and the Poet’s Milieu\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eAcvaghosa and Early Buddhist Kavya\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eAcvaghosa’s Works\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eAcvaghosa’s Style and Language\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Avadanas\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eArya Cura and later Poetry\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eKalidasa and the Guptas\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Guptas and the Brahmin Revival\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eHarisena and Vatsabhatti\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKalidasa’s Life\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Rtusamhara\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Meghaduta\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Kumarasambhava\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Raghuvanca\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eKalidasa’s Thought\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eKalidasa’s Style and Metre\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eBharavi, Bhatti, Kumaradasa, and Magha\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eBharavi\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eBhatti\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKumaradasa\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eMagha\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eThe Lesser Epic Poets\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eHistorical Kavya\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eIndian Historical Writing\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Beginnings of History\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eBilhana\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eKalhana’s Life and Times\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Rajatarangini and its Sources\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eKalhana as a Historian\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eKalhana’s Style\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eMinor Historical Kavya\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII.\u003c\/td\u003e\n\u003ctd\u003eBhartrhari, Amaru, Bilhana, and Jayadeva\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eBhartrhari\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eAmaru\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eBilhana\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eJayadeva\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIX.\u003c\/td\u003e\n\u003ctd\u003eLyric Poetry and the Anthologies\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eSecular Poetry\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eReligious Poetry\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Anthologies\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003ePrakrit Lyrics\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eX.\u003c\/td\u003e\n\u003ctd\u003eGnomic and Didactic Poetry\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eGnomic Poetry\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eDidactic Poetry\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXI.\u003c\/td\u003e\n\u003ctd\u003eThe didactic Fable\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Fable\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Reconstruction of the Pancatantra and its Origin\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Subject-matter of the Pancatantra\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Style and Language of the Pancatantra\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Derivative Forms of the Pancatantra\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Hitopadeca\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXII.\u003c\/td\u003e\n\u003ctd\u003eThe Brhatkatha and its Descendants\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eGunadhya and the Brhatkatha\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Brhatkathaclokasamgraha of Budhasvamin\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Kashmirian Brhatkatha\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eKsemendra’s Brhatkathamanjari\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eSomadeva’s Kathasaritsagara\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIII.\u003c\/td\u003e\n\u003ctd\u003eThe Romantic and the Didactic Tale\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Romantic Tale\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Didactic Tale\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIV.\u003c\/td\u003e\n\u003ctd\u003eThe Great Romances\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Age and Works of Dandin\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Dacakumaracarita\u003c\/td\u003e\n\u003ctd\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Content and Style of the Dacakumaracarita\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eSubandhu\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Vasavadatta\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eBana’s Life and Works\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Harsacarita\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe Kadambari\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eBana’s Style\u003c\/td\u003e\n\u003ctd\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXV.\u003c\/td\u003e\n\u003ctd\u003eThe Aims and Achievement of Sanskrit Poetry\u003c\/td\u003e\n\u003ctd\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Romances\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Achievement\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVII.\u003c\/td\u003e\n\u003ctd\u003eThe West and Indian Literature\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Fables and Marchen of Greece and India\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Translations of the Pancatantra\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Cukasaptati\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eOther Cases of Contact between East and West\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Romance in Greece and India\u003c\/td\u003e\n\u003ctd\u003e365 359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Hexameter and Indian Metre\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXVIII.\u003c\/td\u003e\n\u003ctd\u003eTheories of Poetry\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Beginnings of Theory on Poetry\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Early Schools of Poetics\u003c\/td\u003e\n\u003ctd\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Doctrine of Dhvani\u003c\/td\u003e\n\u003ctd\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Critics and Supporters of the Doctrine of Dhvani\u003c\/td\u003e\n\u003ctd\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003ePART III. SCIENTIFIC LITERATURE\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXIX\u003c\/td\u003e\n\u003ctd\u003eThe Origin and Characteristics of the Scientific Literature\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Castras\u003c\/td\u003e\n\u003ctd\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Characteristics of the Scientific Literature\u003c\/td\u003e\n\u003ctd\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXX.\u003c\/td\u003e\n\u003ctd\u003eLexicography and Metrics\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin and Characteristics of Sanskrit Lexicography\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Extant Lexica\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eTreatises on Metre\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Metres of Classical Poetry\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXI.\u003c\/td\u003e\n\u003ctd\u003eGrammar\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Beginnings of Grammatical Study\u003c\/td\u003e\n\u003ctd\u003e422\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003ePanini and his Followers\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Later Schools\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eGrammars of Prakrit\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXII.\u003c\/td\u003e\n\u003ctd\u003eCivil and Religious Law (Dharmacastra)\u003c\/td\u003e\n\u003ctd\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Dharmacastras\u003c\/td\u003e\n\u003ctd\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Smrti of Manu\u003c\/td\u003e\n\u003ctd\u003e439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Later Smrtis\u003c\/td\u003e\n\u003ctd\u003e445\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Digests of Law\u003c\/td\u003e\n\u003ctd\u003e448\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIII.\u003c\/td\u003e\n\u003ctd\u003eThe Science of Politics and Practical Life (Arthacastra, Niticastra)\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Origin of the Arthacastra\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Content and Form of the Kautiliya Arthacastra.\u003c\/td\u003e\n\u003ctd\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Authenticity of the Arthacastra\u003c\/td\u003e\n\u003ctd\u003e458\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eLater Treatises\u003c\/td\u003e\n\u003ctd\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eAncillary Sciences\u003c\/td\u003e\n\u003ctd\u003e464\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXIV.\u003c\/td\u003e\n\u003ctd\u003eThe Science of Love (Kamacastra)\u003c\/td\u003e\n\u003ctd\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXV.\u003c\/td\u003e\n\u003ctd\u003ePhilosophy and Religion\u003c\/td\u003e\n\u003ctd\u003e471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Beginnings of Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e471\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Purvamimansa\u003c\/td\u003e\n\u003ctd\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Vedanta\u003c\/td\u003e\n\u003ctd\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(a) The Doctrine of Non-duality and Illusion\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(b) The Purvamimansa\u003c\/td\u003e\n\u003ctd\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(c) Other Commentators\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eTheology and Mysticism\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eLogic and Atomism\u003c\/td\u003e\n\u003ctd\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya and Yoga Schools\u003c\/td\u003e\n\u003ctd\u003e487\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eBuddhism\u003c\/td\u003e\n\u003ctd\u003e491\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eJainism\u003c\/td\u003e\n\u003ctd\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eCarvakas or Lokayatas\u003c\/td\u003e\n\u003ctd\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eHistorians of Philosophy\u003c\/td\u003e\n\u003ctd\u003e499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVI\u003c\/td\u003e\n\u003ctd\u003eMedicine\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Development of Indian Medicine\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Older Samhitas\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Medical Tracts in the Bower MS.\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eLater Medical Works\u003c\/td\u003e\n\u003ctd\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Medicine\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVII.\u003c\/td\u003e\n\u003ctd\u003eAstronomy, Astrology, and Mathematics\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe pre-scientific Period\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Period of the Siddhantas\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eAryabhata and later Astronomers\u003c\/td\u003e\n\u003ctd\u003e521\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAryabhata and later Mathematicians\u003c\/td\u003e\n\u003ctd\u003e523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Mathematics\u003c\/td\u003e\n\u003ctd\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eVarahamihira and early Astrologers\u003c\/td\u003e\n\u003ctd\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Astrology\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eVarahamihira’s Poetry\u003c\/td\u003e\n\u003ctd\u003e532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eCarvakas or Lokayatas\u003c\/td\u003e\n\u003ctd\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eHistorians of Philosophy\u003c\/td\u003e\n\u003ctd\u003e499\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e500\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVI.\u003c\/td\u003e\n\u003ctd\u003eMedicine\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Development of Indian Medicine\u003c\/td\u003e\n\u003ctd\u003e505\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Older Samhitas\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Medical Tracts in the Bower MS.\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eLater Medical Works\u003c\/td\u003e\n\u003ctd\u003e510\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Medicine\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eXXVII.\u003c\/td\u003e\n\u003ctd\u003eAstronomy, Astrology, and Mathematics\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe pre-scientific Period\u003c\/td\u003e\n\u003ctd\u003e516\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Period of the Siddhantas\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eAryabhata and later Astronomers\u003c\/td\u003e\n\u003ctd\u003e521\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAryabhata and later Mathematicians\u003c\/td\u003e\n\u003ctd\u003e523\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Mathematics\u003c\/td\u003e\n\u003ctd\u003e525\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eVarahamihira and early Astrologers\u003c\/td\u003e\n\u003ctd\u003e528\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eGreece and Indian Astrology\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eVarahamihira’s Poetry\u003c\/td\u003e\n\u003ctd\u003e532\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eLater Works on Astrology\u003c\/td\u003e\n\u003ctd\u003e534\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eENGLISH INDEX\u003c\/td\u003e\n\u003ctd\u003e537\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSANSKRIT INDEX\u003c\/td\u003e\n\u003ctd\u003e559\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"A. B. Keith","offers":[{"title":"Paperback","offer_id":41677043433610,"sku":"","price":850.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41677043466378,"sku":"","price":1000.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFSANSKRITLITERATURE.jpg?v=1661331434"},{"product_id":"a-history-of-sanskrit-literature-classical-period","title":"A History Of Sanskrit Literature","description":"\u003cp class=\"cat-txt\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eSanskrit is indeed the language not only of kavya or literature but of all the Indian sciences and excepting the Pali of the Hinayana Buddhists and the Prakrit of the Jains, it is the only language in which the last 2 or 3 thousand years and it has united the culture of Indian and given it a synchronous form in spite of general differences of popular speech, racial and geographical, economical and other differences, It is the one ground that has made it possible to develop the idea of Hindu nationhood in which kinship of culture plays the most important part. Under the shadow of one Vedic religion, there had indeed developed many subsidiary religions, Saiva, Vaisnava, Sakta, etc. and within each of these, there had been many sects and subsects which have often emphasised the domestic quarrel, but in spite of it all, there is a unity of religions among the Hindus, for the mother of all religious and secular culture had been Sanskrit.\u003cbr\u003e\u003cbr\u003eMaurice Winterintz's work in three volumes seems to be the most comprehensive treatment of Sanskrit Literature. Prof. S.N. Dasgupta was approached for the English translation of its 3rd Volume, after Winternitz's death. Later he was approached by Calcutta University to undertake his own work on the subjects that formed the content of Volume 3rd of Professor Winternitz's work. Volume I deals with Kavya and Alamkara and Volume II is expected to deal with other Technical Sciences.\u003c\/p\u003e\n\u003cp class=\"cat-txt\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSurendranath Dasgupta was born to a Vaidya family in Kushtia, Bengal (now in Bangladesh), on Sunday, October 18, 1885, corresponding to Dashami Shukla (i.e., the tenth day) of the month of Āśvin and coinciding with the festivals of Dussehra and Durga Visarjan. His ancestral home was in the village of Goila in the Barisal District. He studied at Ripon College in Calcutta and graduated with honours in Sanskrit. Later, in 1908, he received his master's degree from Sanskrit College, Calcutta. He got a second master's degree in Western philosophy in 1910 from the University of Calcutta.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Dasgupta married Himani Devi, the younger sister of Himanshu Rai, India's pioneer film director and founder of the Bombay Talkies movie studios. They had six children together: three daughters, Maitreyi Devi (Sen) (1914-1989), Chitrita Devi (Gupta) — both of whom became famous writers — and Sumitra Majumdar; and three sons, Subhayu Dasgupta, Sugata Dasgupta and Prof. Subhachari Dasgupta, who also left behind works valuable to nation-building. Sumitra Majumdar, the youngest and last surviving child, died in Goa in September 2008.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDasgupta earned the Griffith Prize in 1916 and his doctorate in Indian philosophy in 1920. Maharaja Sir Manindra Chandra Nandi now urged him to go to Europe to study European philosophy at its sources and generously bore all the expenses of his research tour (1920–22). Dasgupta went to England and distinguished himself at Cambridge as a research student in philosophy under Dr J. M. E. McTaggart. During this time the Cambridge University Press published the first volume of the \u003cem\u003eHistory of Indian Philosophy\u003c\/em\u003e (1921). He was also appointed lecturer at Cambridge and nominated to represent Cambridge University at the International Congress of Philosophy in Paris.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis participation in the debates of the Aristotelian Society, London, the leading philosophical society of England, and of the Moral Science Club, Cambridge, earned him the reputation of being an almost invincible controversialist. Great teachers of philosophy like Ward and McTaggart, under whom he studied, looked upon him not as their pupil but as their colleague. He received his Cambridge doctorate for an elaborate thesis on contemporary European philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe impressions that he had made by his speeches and in the debates at the Paris Congress secured him an invitation to the International Congress at Naples in 1924, where he was sent as a representative of the Bengal Education Department and of the University of Calcutta; later on, he was sent on deputation by the Government of Bengal to the International Congress at Harvard in 1926. In that connection, he delivered the Harris Foundation lectures at Chicago, besides a series of lectures at about a dozen other Universities in the United States and at Vienna, where he was presented with an illuminated address and a bronze bust of himself. He was invited in 1925 to the second centenary of the Academy of Science, Leningrad, but he could not attend for lack of Government sanction. In 1935, 1936 and 1939 he was invited as visiting professor to Rome, Milan, Breslau, Königsberg, Berlin, Bonn, Cologne, Zurich, Paris, Warsaw and England.\u003c\/p\u003e","brand":"Surendra Nath Dasgupta","offers":[{"title":"Paperback","offer_id":41677055099018,"sku":"","price":1000.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41677055131786,"sku":"","price":1250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/historyofsanskritliteratureclassicalperiod.jpg?v=1661332448"},{"product_id":"introduction-to-sanskrit-part-i-thomas-egenes","title":"Introduction to Sanskrit (Part I)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis text focuses on the beginning study of Classical Sanskrit, although several of the quotations are in Vedic Sanskrit. Normally, Vedic Sanskrit is studied after Classical Sanskrit is learned. This text is written to fulfil a need that still remains, which is to make the introductory study of Sanskrit simple, concise, and systematic, thereby making it more accessible and enjoyable for a beginning student. After completing this text, you should be able to study any of the above Sanskrit textbooks more comfortably or begin Part Two of this text. Part Two will feature the reading of selected verses from the Bhagavad-Gita, accompanied by a more thorough explanation of unfamiliar rules of grammar as they are encountered in the reading. Both volumes together will cover the basic rules of Sanskrit grammar. For college classes, Part One covers the standard material for a one-semester course and Part Two for the second semester. After completing Part Two, the student should be able to read the Bhagavad-Gita with the aid of a Sanskrit dictionary and a word-by-word English translation. There are several reasons to study the subtle and refined language of Sanskrit. The sound, script, grammar, and systematic nature of the language are charming in themselves, something of great beauty. The study of Sanskrit creates orderliness within the mind because Sanskrit is a highly systematic language, reflecting the orderliness of nature itself. Introduction to Sanskrit, in two volumes, is designed to open the door to India's rich spiritual literature. This self-teaching guide presents Sanskrit pronunciation, grammar, and vocabulary in simple and systematic steps, allowing students to easily master the fundamentals of this enchanting language. The text gently leads the beginner through small steps with clear, concise explanations. Each lesson includes instruction in the alphabet, grammar, and vocabulary, with easy practice exercises at the end. Also included is a reading from the Bhagavad-Gita and Sanskrit quotations from the R.K. Samhita, Upanisads, Yoga Sutras, Brahma Sutra, and Manu Smrti. Part Two uses verses from the Bhagavad-Gita to teach principles of grammar, and includes additional essays on Sanskrit grammar and pronunciation.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Thomas Egenes","offers":[{"title":"Paperback","offer_id":42333770350730,"sku":"","price":550.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42333770383498,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/INTRODUCTIONTOSANSKRITPART1.jpg?v=1664362644"},{"product_id":"introduction-to-sanskrit-part-ii-thomas-egenes","title":"Introduction to Sanskrit (Part II)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIntroduction to Sanskrit, in two volumes, is designed to open the door to India's rich spiritual literature. This self-teaching guide presents Sanskrit pronunciation, grammar, and vocabulary in simple and systematic steps, allowing students to easily master the fundamentals of this enchanting language. Each lesson includes instruction in the alphabet, grammar, and vocabulary, with concise explanations and easy practice exercises. Also included in Part One is a reading from the Bhagavad-Gita and Sanskrit quotations from the Rk Samhita, Upanisads, Yoga Sutras, Brahma Sutras, and Manu Smrti. Part Two uses verses from the Bhagavad-Gita to teach principles of grammar, and includes additional essays on Sanskrit grammar and pronunciation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis text is written to fulfil a need that still remains, which is to make the introductory study of Sanskrit simple, concise, and systematic, thereby making it more accessible and enjoyable for a beginning student. The text is not a complete survey of Sanskrit grammar or even a primer. It is meant to be a pre-primer, a step-by-step introduction to the fundamental aspects of the language.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e–A useful primer acceptable to all Sanskrit students, no matter what their orientation. It fills a real need in supplying an approach which does not rush past the all-important foundations of ample practice with simple sentences.”, ãDavid Reigle, Sanskrit Professor\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"...endorses this book and strongly recommends it for use by Sanskrit students... It is the finest textbook for beginners.\"-The India Times, February 1992\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"Since we are conducting Sanskrit courses in our academy, we have been researching suitable teaching books. Having come across Thomas Egenes's Introduction to Sanskrit, we seem to have found what we were looking for.\" - Sanskrit Academy, Brunate, Italy\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"A didactically well-structured and student-friendly text.\"-Prof. G.Van Haren, The Netherlands.\u003c\/p\u003e","brand":"Thomas Egenes","offers":[{"title":"Paperback","offer_id":42333972856970,"sku":"","price":500.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42333972889738,"sku":"","price":675.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/INTRODUCTIONTOSANSKRITPART2.jpg?v=1664363883"},{"product_id":"a-new-course-in-reading-pali-entering-the-word-of-the-buddha","title":"A New Course In Reading Pali","description":"\u003cp style=\"text-align: left;\"\u003eThis book is intended and serves as an introduction to the reading of Pali texts. For that purpose, it uses authentic readings especially compiled for the purpose drawn largely from Theravada canonical works, both prose and poetry. The reading area in Roman script, and carefully graded for difficulty, but they have also been selected so that each of them is a meaningful and complete reading in itself, so as to introduce some basic concepts and ways of thought of Theravada Buddhism.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThis book thus offers an opportunity to become acquainted with the ways in which the teachings of the Buddha are embodied in the language, a sense that it is impossible to determine from English translations. The book contains 12 lessons. Each of them has three parts:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) a set of basic readings and an accompanying glossary,\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(2) grammatical notes on the forms in the less\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(3) a set of further readings with its own glossary.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe further readings introduce no new grammatical points but reinforce ones already presented and give further practice to them. The work concludes, fittingly, with the Buddhaês first sermon, The Dhammacakkapavattana Sutta. A cumulative glossary and index to the grammar are also provided. This text has been used successfully in its preliminary form at several universities, but it may also be used for self-study.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eJames Wells Gair (December 27, 1927 – December 10, 2016) was an American linguist who specialized in the languages of South Asia. He is best known for his work on Sinhala, much of which was done in collaboration with W. S. Karunatillake. Other languages in which he worked include Pali, Tamil, and Dhivehi.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book had its beginnings in a set of graded readings and grammatical notes that the authors began to assemble and discuss a number of years ago, when we found that there was a lack of introductory material for Pali that emphasized reading and a direct approach to texts that could be read by beginning students and at the same time conveyed some of the fundamental Buddhist ideas and concepts that were embodied in the Pali tradition. Professor Karunatillake played the primary role in the original selection, which thus had a Sri Lankan Buddhist perspective. At the same time, we believed that a text of this nature should be graded in terms of grammar and as far as possible, vocabulary, since we were aiming at a beginning student, and did not want to presume any prior knowledge, of Sanskrit. Thus we resolved throughout to treat Pali as a language in its own right. In short, we attempted to apply the same approach that we and others had used in texts for modem spoken and written languages. Along the way to the present work, there were numerous replacements, additions, and re-orderings, along with many valuable and pleasant hours of analysis and discussion of both grammar and content. These lessons have also been used in successive forms in our Pali classes, and the progress and the reactions of the students have been encouraging indeed. We hope that the original perspective and intent have been retained.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eToo many colleagues and students have contributed comments and encouragement for us to name them, but we would particularly like to single out a few. Successive generations of students have pointed out misprints and missing items, along with unclarities or difficulties that they encountered. In particular, Kim Atkins not only fulfilled those functions but typed a great deal of the text in an earlier form. Richard Carlson and Tamara Hudec were particularly active in the editing function as they learned. Ratna Wijetunga and L. Sumangala contributed suggestions, and colleagues and friends, such as John Ross Carter, Charles Hallisey, and John Paolillo encouraged us to bring this material to final form. Charles Hallisey also made a special contribution, by using this text in his classes at Harvard and making numerous suggestions that have found their way into this version. We also thank Professor Lakshmi Narayan Tiwari for his valuable suggestions and Mr N.P. Jain of Motilal Banarsidass for his help in bringing this work to publication at last.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe will be happy for comments and suggestions and hope that others will find these materials useful as we have. If it offers, even in a small way, entry for more students, whether in formal classes or not. into the language and thought of Pali Buddhist texts, we will feel more than amply rewarded for what efforts we have put into the task.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWHAT IS IN THIS INTRODUCTION: This introduction 'is in four parts: The first describes the principles on which this text is organized and suggests how it is intended to be most efficiently used. Students, especially those proceeding on their own outside of a regular class, are thus strongly urged to read that section before beginning their study. The second part deals with the alphabet and alphabetical order, with some information on the pronunciation (phonological system)system of Pali. Interested students may investigate the latter, but all should at least become acquainted with the order of the alphabet in order to use the glossaries in this text. The third part gives some general background to the Pali language and literature, particularly those works on which we have drawn for our readings. Lastly, there is a brief list of basic sources that the student might find useful in studying Pali and continuing past this text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCumulative glossaries and indices of grammatical forms and topics will be found at the end of the volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003ePART I: THIS TEXT AND HOW TO USE IT\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe readings and grammatical notes included in this text are intended to serve as a primer to introduce Students to the reading of authentic Buddhist texts in Pali (sometimes written as Pali and in English usage commonly written simply as Pali). The emphasis throughout is thus on acquiring the ability to read, and the texts have all been selected and ordered with that goal in mind. At the same time, however, we have operated under the principle that such reading should not be a mere exercise but should have significant and interesting content. We have thus made every attempt to make every reading, even if a selection from a larger text, self-contained and meaningful and in some sense complete in content. We have also assumed no knowledge of Sanskrit or any other Indo-Aryan language, but have approached Pali as a language in its own right. We have also assumed a wide range of learners, ranging from the interested student of Buddhism who may be approaching the texts on his\/her own, to college freshmen and graduate students. In the classes in which the successive versions of this text have been used, we have found that it can indeed be used successively by such a range of learners. We have thus attempted throughout to make the grammatical explanations as clear and non-technical as possible, though obviously, a student with some general grammatical knowledge, and especially one who has had exposure to some other language 'with case and verb agreement may find them, and probably the readings, easier at first.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor this book to be used effectively, however, the following points about its organization and the selection of texts should be kept in mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI. Each lesson has three parts: (I) a set of basic readings and an accompanying glossary, (2) grammatical notes on the forms in the lesson, and (3) a set of further readings with its own glossary. The further readings introduce no new grammatical points, but reinforce those already presented. Thus the student should work out the basic readings carefully, consulting the vocabulary and the grammar. After that, he or she will have the equipment to read further readings for necessary practice and reinforcement, usually needing only to consult the glossary for them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. The readings have been carefully graded, particularly for grammatical features, and the vocabulary is cumulative. Thus they should be used in the order given. Sometimes, particularly in the earlier lessons, it was impossible to avoid including some forms that we introduce later, given our principle of using only authentic texts. At the same time, we did not want to overload the earlier lessons, when everything is new, with most of the grammar. Thus when a form that is described in a later lesson occurs in an earlier one, we have simply glossed over the earlier occurrence as a unit, without an explanation, saving that for later.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. The student will note that many of the readings, particularly in earlier lessons, contain passages that are repeated with only a few changes in vocabulary in each repetition. This was in fact one element in their selection. With such readings, once the student has worked out the first part, the rest can be read by looking up only a restricted number of new items. Thus reading them need not be simply laborious exercises in decoding and looking up words, but they may be read as text, with minimal lookup. At the same time, grammatical and rhetorical patterns will be reinforced and will be more easily dealt with when encountered later. Thus these repetitions should not be skipped. On the contrary, they can be enjoyable in that they allow the student to approach the text for content, and what is more, they do represent one rhetorical device commonly found in Palli texts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe may now mention one or two things that we have not taken as goals for this text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is intended as an introduction to reading Pali, not as an independent scholarly contribution to the linguistic or literary study of the language. Thus our grammar sections are intended as aids to the learner, and we have not attempted to cover in them all of the variants that one might encounter in reading further in texts. However, the student should, after completing the readings here, and acquainting himself or herself with the basic vocabulary and grammatical patterns, have sufficient background to make use of other reference sources, such as those listed at the end of this introduction, to deal with the new forms met with in future reading.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSimilarly, a word needs to be said concerning our treatment of vocabulary. One cannot read Pali Buddhist texts without encountering a number of technical terms, such as dhamma, khanda, kamma etc. which have not only specialized but manifold meanings within Buddhist thought. These have served as the basis for extensive commentary, elucidation and disputation within both the Pali and the western scholarly traditions, and many of them have been the subject of more than one book-length treatment. While we are fully aware of the importance of such work, and the indispensability of a dear understanding of such terms if one is to attain a really adequate understanding of the texts, we have not attempted to make any original contributions in that direction. Thus we have glossed forms in relation to their senses in specific texts in which they appear here. Student with an interest in the range of meanings of such terms, and their precise technical sense, are encouraged to consult the many scholarly sources on Buddhist concepts and philosophy. Nevertheless, the meanings of these technical terms are best learned when encountered in a range of actual contexts, and it is our hope that the readings here will enable the student to make a start toward that end.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eDEDICATION\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePREFACE\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eINTRODUCTION\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePART I: THIS TEXT AND HOW TO USE IT\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePART II: PALI ALPHABET AND PRONUNCIATION\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePART III: THE LANGUAGE AND TEXTS\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePART IV: SOME USEFUL SOURCES\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON I\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON II\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON III\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON IV\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON V\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON VI\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON VII\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON VIII\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON IX\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON X\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON XI\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLESSON XII\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGENERAL GLOSSARY\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGRAMMATICAL INDEX\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBY PALI ENTRIES\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBY ENGLISH ENTRIES\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"James W. Gair","offers":[{"title":"Paperback","offer_id":42652620521610,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42652620554378,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/NEWCOURSEINREADINGPALI.jpg?v=1672315179"},{"product_id":"the-jaiminigrhyasutra-belonging-to-the-samaveda","title":"The Jaiminigrhyasutra","description":"\u003cp style=\"text-align: left;\"\u003eThe Grhya-sutras contain rules for customs, ceremonies and sacrifices through which the\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003elife of an Indian attains purification. They record a number of popular customs and manners connected with conception, birth, name-giving, first-outing, first-eating by the child.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eThe Grhya-sutra belongs to the Jaimini School of Samaveda. It is divided into 2 parts. Part I opens with details of regular sacrifices in which cooked food is offered to the deities. The work proceeds with the description of a ceremony to secure the birth of a male child, description of the nandimukha sraddha preceding every sacrament, of parting the hair, ceremony for the new-born child, ceremony of giving name, the first feeding of the babe with solid food, the tonsure of childÍs head, initiation of the student to the study, twilight devotion, opening of the annual course of study, ending of the term of study, observance of vows, his return home after finishing the course of study, ceremony of marriage, evening and morning sacrifices and the sacrifice of first fruits.\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003ePart II opens with the rite of sraddha and proceeds with the description of astakas, funeral ceremonies, libations of water, and the collection of bones. It is followed by the detailed account of rites of the house, allaying of prodigies, recitation of the Veda during a fast. It ends with the appeasing of planets malefic to the householder.\u003c\/p\u003e","brand":"W. Caland","offers":[{"title":"Hardbound","offer_id":42671358541962,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Paperback","offer_id":42671358574730,"sku":"","price":225.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/JAIMINIGRHYASUTRA.jpg?v=1673267497"},{"product_id":"the-wonder-that-is-urdu","title":"The Wonder That Is Urdu","description":"\u003cp\u003eLanguage is a Developmental, social, and cultural phenomenon. When Urdu started its literary journey, writing also treasured it and today we are proud of the great collection of Urdu books. Urdu lovers have also done a remarkable job in writing books on various topics and in conveying the standard writings to the Urdu circles by giving them solid ink. This book although written in English, is one such masterpiece by Krishna S. Dhir. However, it clearly reflects the love of the writer for the Urdu language and its literature. The beginning of this book is an excellent illustration of how the various apabhransha of South Asia interacted with Perso-Arabic and European languages, to give rise to various languages, including Urdu, and how they grew up through the time of the Mughals and the British. How all the major religions of the world originated in the Asian continent and the observation of Sufis are highlighted in the second chapter of this book. The role of social and economic institutions and traditions in the evolution of Urdu has been shed light upon. Krishna S. Dhir has painstakingly elaborated upon the protest literature and extensively quoted Mir, Ghalib, Daagh Dehlvi, Sahir Ludhianvi, Faiz Ahmad, Ahmad Fraz, and other poets to prove how Urdu poetry has been used to protest against the siege, raids, imprisonment, imperialism, and colonization, and to express love and peace. Finally, the writer explores how Urdu is deployed by the diaspora that uses it.\u003c\/p\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003eKrishna S. Dhir was born in Ballyugunge, Calcutta. His father, an official of the Indian Railways and Tata Iron \u0026amp; Steel Company, the Late Hari Das Dhir, was born in Jalandhar of Abu Al-Asar Hafeez Jalandhari. His mother, Sushila Devi Kochhar, was from Kasur of Syed Abdullah Shah Qadri, Bulleh Shah, and Bade Ghulam Ali Khan. When he was born, philosopher Sarvepalli Radhakrishnan was the Vice-Chancellor of Banaras Hindu University. His maternal grandfather, the Late Advocate Harbhagwan Das Kochhar of Kasur, admired the writings of the educator-philosopher and named him after the great philosopher. He also served as Dean at Berry College and at the University of Hawaii at Hilo. He was elected a Fellow of the Operational Research Society (FORS) in the UK in 2004 and the president of the Decision Sciences Institute for 2011-2012 by its worldwide membership. \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eMan's collective consciousness spans eternity. It has taken centuries to overcome the templates of expression. Crossing the linguistic level for expression is nothing short of a miracle. The journey of language is a very meaningful journey from reality to authority. The signals from the authorized source are the seal of reality. The destination of conjecture is the destination of experience from observation, which leads from complexity to case. From thought to expression and from expression to writing, the response continues. Identifying emotions, feelings, and objects requires time to choose words and accept them.\u003c\/p\u003e\n\u003cp\u003eLanguage is a developmental, social, and cultural phenomenon. The journey from speech to expression spans centuries. That is the precise reason why there is complexity and diversity. Language is an organic reality which is why it appears in new contexts. Each word has multiple contexts in semantic possibilities. Each word appears with different concepts, but both simple and abstract forms are possible. When each word takes some time after its creation, its semantic boundaries are determined and its vocabulary is provided. When Urdu started its literary journey, writing also treasured it and today we are proud of the great collection of Urdu books.\u003c\/p\u003e\n\u003cp\u003eUrdu lovers have done a remarkable job in writing books on various topics and in conveying standard writings to the Urdu circles by giving them solid ink. THE WONDER THAT IS URDU although written in English, is one such masterpiece by Krishna S Dhir. However, it clearly reflects the love of the writer for the Urdu language and its literature. The beginning of this book is an excellent illustration of how the various apabhransha of South Asia interacted with Perso-Arabic and European languages, to give rise to various languages, including Urdu, and how they grew up through the time of the Mughals and British. How all the major religions of the world originated in the Asian continent and the observation of Sufis is highlighted in the second chapter of this book. The role of social and economic institutions and traditions in the evolution of the Urdu language has been shed light upon. Krishna S Dhir has painstakingly elaborated upon the protest literature and extensively quoted Mir, Ghalib, Dagh Dehlvi, Sahir Ludhianvi, Faiz Ahmad Faiz, Ahmad Faraz, and other poets to prove how Urdu poetry has been used to protest against siege, raids, imprisonment, imperialism, and colonization, and to express love and peace. Finally, the writer explores how the Urdu language is deployed by the diaspora that uses it.\u003c\/p\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Krishna S. Dhir","offers":[{"title":"Default Title","offer_id":42758393233546,"sku":"","price":995.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/WONDERTHATISURDU.jpg?v=1675317605"},{"product_id":"introduction-to-sanskrit-2-part-in-set-thomas-egenes","title":"Introduction to Sanskrit  (2 Part in Set)","description":"\u003cp class=\"cat-txt\" style=\"text-align: left;\"\u003eThis text focuses on the beginning study of Classical Sanskrit, although several of the quotations are in Vedic Sanskrit. Normally, Vedic Sanskrit is studied after Classical Sanskrit is learned. This text is written to fulfill a need that still remains, which is to make the introductory study of Sanskrit simple, concise, and systematic, thereby making it more accessible and enjoyable for a beginning student. After completing this text, you should be able to study any of the above Sanskrit textbooks more comfortably or begin Part Two of this text. Part Two will feature the reading of selected verses from the Bhagvad-Gita, accompanied by a more thorough explanation of unfamiliar rules of grammar as they are encountered in the reading. Both volumes together will cover the basic rules of Sanskrit grammar. For college classes, Part One covers the standard material for a one-semester course, and Part Two for the second semester. After completing Part Two, the student should be able to read the Bhagavad-Gita with the aid of a Sanskrit dictionary and a word-by-word English translation. There are several reasons to study the subtle and refined language of Sanskrit. The sound, script, grammar, and systematic nature of the language are charming in itself, something of great beauty. The study of Sanskrit creates orderliness within the mind because Sanskrit is a highly systematic language, reflecting the orderliness of nature itself. Introduction to Sanskrit, in two volumes, is designed to open the door to India's rich spiritual literature. This self-teaching guide presents Sanskrit pronunciation, grammar, and vocabulary in simple and systematic steps, allowing students to easily master the fundamentals of this enchanting language. The text gently leads the beginner through small steps with clear, concise explanations. Each lesson includes instruction in alphabet, grammar, and vocabulary, with easy practice exercises at the end. Also included is a reading from the Bhagavad-Gita and Sanskrit quotations from the R.K. Samhita, Upanisads, Yoga Sutras, Brahma Sutra, and Manu Smrti. Part Two uses verses from the Bhagavad-Gita to teach principles of grammar, and includes additional essays on Sanskrit grammar and pronunciation. \u003c\/p\u003e\n\u003cp class=\"cat-txt\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Egenes is a Professor of Maharishi Vedic Science \u0026amp; Sanskrit. He earned an MA and Ph.D. in Religious Studies from the University of Virginia; an MA in Higher Education Administration from Maharishi International University; BA in Philosophy from the University of Notre Dame.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cem\u003e“I live and teach here because I enjoy it. I enjoy the high quality of the students tha\u003c\/em\u003e\u003cem\u003et come here for knowledge. I believe this University develops students to become great, and it’s a privilege to be a part of that.\u003c\/em\u003e\u003c\/p\u003e","brand":"Thomas Egenes","offers":[{"title":"Default Title","offer_id":42834691915914,"sku":"","price":1050.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/InTRODUCTIONTOSANSKRITPART1_b7a4692e-ec47-4151-8413-8342d017b97e.jpg?v=1678426137"},{"product_id":"language","title":"Language","description":"\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Book:\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book presents the fundamentals of linguistics and the historical survey of languages without any complication or obscurity. It is a valuable book for students and scholars of linguistics.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe author has followed the traditional order of presentation. He begins with the survey of languages of the world and proceeds with the study of phonetic structure, grammatical forms, syntax, and morphology, each being the indispensable preliminary to the study of the ensuing one.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book is divided into 38 chapters which give a detailed and thorough knowledge of the subject on all important issues, such as analogic and semantic changes, cultural, intimate, and dialect borrowings, and scores of other points related to the subjects. Of these Chapter 24 Semantic Change and Chapter 25 Cultural Borrowings are much more palatable. It is in these chapters that the reader can get right away from the mechanics of language and follow the play of the human mind.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book is documented with notes, a bibliography, a table of phonetic symbols, and an index.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author:\u003c\/strong\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLeonard Bloomfield (April 1, 1887–April 18, 1949) was an American linguist who led the development of structural linguistics in the United States during the 1930s and 1940s. \u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBloomfield’s approach to key linguistic ideas in Language reflects the influence of Panini in his treatment of basic concepts such as linguistic form, free form, and others. Similarly, \u003cspan data-mce-fragment=\"1\"\u003eP\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003ea\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003en\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eini\u003c\/span\u003e is the source for Bloomfield’s use of the terms exocentric and endocentric used to describe compound words. Concepts from \u003cspan data-mce-fragment=\"1\"\u003eP\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003ea\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003en\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eini\u003c\/span\u003e are found in Eastern Ojibwa, published posthumously in 1958, in particular his use of the concept of a morphological zero, a morpheme that has no overt realization. \u003cspan data-mce-fragment=\"1\"\u003eP\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003ea\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003en\u003c\/span\u003e\u003cspan data-mce-fragment=\"1\"\u003eini\u003c\/span\u003e’s influence is also present in Bloomfield’s approach to determining parts of speech (Bloomfield uses the term ‘form-classes’) in both Eastern Ojibwa and in the later Menomini Language, published post-humously in 1962.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBloomfield’s approach to linguistics was characterized by its emphasis on the scientific basis of linguistics, adherence to behaviorism especially in his later work, and emphasis on formal procedures for the analysis of linguistic data.\u003c\/p\u003e","brand":"Leonard Bloomfield","offers":[{"title":"Paperback","offer_id":42836719698058,"sku":"","price":580.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42836719730826,"sku":"","price":780.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/LANGUAGE.jpg?v=1678516656"},{"product_id":"history-of-sanskrit-poetics","title":"History of Sanskrit Poetics","description":"\u003cp style=\"text-align: left;\"\u003eThis book has inspired many scholars to study the numerous works on Alankara, to produce papers dealing with several aspects of Alankarasastra, and to publish several important texts. 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Kane","offers":[{"title":"Default Title","offer_id":42836724842634,"sku":"","price":980.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFSANSKRITPOETICS.jpg?v=1678518793"},{"product_id":"the-ashtadhyayi-of-panini-2-volumes-in-set-srisa-chandra-vasu","title":"The Ashtadhyayi of Panini (2 Volumes in Set)","description":"\u003cp style=\"text-align: left;\"\u003ePanini’s Ashtadhyayi represents the first attempt in the history of the world to describe and analyze the components of a language on scientific lines. It has not only been universally acclaimed as the first and foremost specimen of Descriptive Grammar. Still, it has also been a chief source of inspiration for the linguist engaged in describing languages of different regions.\u003cbr\u003e\u003cbr\u003eTo understand the Sanskrit language, and especially that part of it which embodies the highest aspirations of ancient Aryan people, viz., the Brahmanas, Samhitas, and Upani¦ads, it is essential to have complete knowledge of the grammar elaborated by Panini. Being a masterpiece of reasoning and artistic arrangement its study is bound to cultivate intellectual powers. Western scholars have described it as a beautiful manifestation of Indian intelligence.\u003cbr\u003e\u003cbr\u003eThis book is an English translation of Ashtadhyayi in two volumes and has won a unique position in the world of scholarship.\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\n\u003cbr\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\n\u003c\/div\u003e\n\u003cdiv style=\"text-align: left;\"\u003e\n\u003cstrong\u003e\u003c\/strong\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eSrisa Chandra Vasu (1861-1918) was a great Indian scholar in Sanskrit and Mathematics. Among his other published books include The Daily Practice of the Hindus, Containing the Morning and Midday Duties, Studies in the First Six Upanisads, Studies in the Vedanta Sutras of Badarayana and A Catechism of Hindu Dharma.\u003c\/p\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Srisa Chandra Vasu","offers":[{"title":"Default Title","offer_id":42841309872266,"sku":"","price":3900.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ASTADHYAYIOFPANINI.jpg?v=1678692141"},{"product_id":"astadhyayi-of-panini-roman-transliteration-and-english-translation-sumitra-m-katre","title":"Astadhyayi of Panini","description":"\u003cp style=\"text-align: left;\"\u003ePanini’s grammar of Sanskrit, written in the sixth century B.C., is the earliest linguistic description of the language and is the source and inspiration for the development of comparative philology and modern linguistics. The Astadhyayi remains the most correct and complete grammar ever written and is considered a model for all grammar.\u003cbr\u003eSumitra M. Katre’s expert translation of the Astadhyayi is the first English translation of the work to use Roman transliteration for the Sanskrit text. Not only scholars of Sanskrit but also general linguists will find accessible this new presentation of the classic work, which relies on the Roman alphabet’s upper and lower-case letters, italics, and small capitals to visually present the operation of Panini’s metalinguistic technique. This work also consistently indicates the manner in which the ellipsis created by the formulation of Panini’s strings of aphoristic rules is to be filled in by using his own metalinguistic procedures. Included are helpful appendices and lists.\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSumitra M. Katre (1906—1998) a lexicographer, Indo-Aryan, and Paninian Linguist, was born on 11th April at Honnavar, Karnataka, and died on 21st October in San Jose, California, USA. Prof. Katre made the initiation of the gigantic Sanskrit Dictionary Project, Encyclopedia of Sanskrit on Historical Principles, with 11 million slips preserved in the scriptorium. His work The Formation of Konkani is his tribute to his mother tongue Konkani. S.M. Katre’s 1966 work, The Formation of Konkani, which utilized the instruments of modern historical and comparative linguistics across six typical Konkani dialects, showed the formation of Konkani to be distinct from that of Marathi. 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