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English translation of the Hindi original of B. M. Chaturvedi 1996 Vaijñānikaṣāṇmukham Sanskrit essays on Pāṇini, Kaṇāda, Kauṭilya, Āryabhaṭa, Varāhamihira and Bhāskara 1997 Ko vai rasaḥ (Sanskrit) 1998 Nyāyaśāstravettalalo rājanītiviśāraduḍu Telugu translation of English original by Justice Alladi Kuppuswamy
Guṇa is both a root and a word in Sanskrit. Its different context-driven meanings are derived from either the root or the word. In verse VI.36 of Nirukta by Yāska, a 1st millennium BC text on Sanskrit grammar and language that preceded Panini, Guṇa is declared to be derived from another root Gaṇa, [16] which means "to count, enumerate". [17]
Three Hundred Rāmāyaṇas is a scholarly essay that summarizes the history of the Rāmāyaṇa and its spread across India and Asia over a period of 2,500 years or more. . It seeks to demonstrate factually how the story of Rama has undergone numerous variations while being transmitted across different languages, societies, geographical regions, religions, and historical perio
In this play Rama's sons Lava and Kusha fight with army of Rama who protect horse of Ashwamedha. only Three mss of this play survived. It is very rare play because only four play are based on uttara-ramayana. Chalita-Rama based on Rama's later life written in 9th century. In this play surpanakha planned plot and sita exiled But today we not ...
The Hindu figure of Rama is often presented as an ideal man, representing the epitome of righteousness, compassion, duty, sacrifice, and leadership, making him an enduring symbol of ethical and moral conduct. [1] Rama's adherence to righteousness, or dharma, is a central aspect of his symbolism as an
[12] [13] It was a bold attempt at cracking the Valmiki-Ramayana code and in the process de-mystified the story of Rama to the middle-class, literate, modern day Telugu reader. [15] [6] The book explores the Buddhist and Jain sources of the story of Rama. [6] It also surveys the Khotan Siam , Laos, and Malaysian versions of the story of Rama ...
Gandavarapu Pullamamba reviewed the book positively in the 3rd California Telugu Literary Convention in 2008. [14] Cheemalamarri Brundavana Rao wrote, "Viswanatha's work somewhat deviates from Valmiki's. While Valmiki's Rama is a great human, Viswanatha's Rama is a Bhagawan (God). Since the deviations are meritorious, it is not much of a problem."
Molla is the second female Telugu poet of note, after Tallapaka Timmakka, wife of Tallapaka Annamayya ("Annamacharya"). She translated the Sanskrit Ramayana into Telugu. [1] Her father Atukuri Kesanna was a potter of Gopavaram, a village in Gopavaram Mandal near Badvel town, fifty miles north of Kadapa in Andhra Pradesh state.